A teologia esforça-se por repertoriar e sistematizar o que a revelação e a fé trazem ao crente sobre o problema do sentido da história, da peregrinação através do tempo da humanidade pensada em seu conjunto. Ela enfatiza, não tanto o conhecimento, mas o estado espiritual de felicidade ao qual a humanidade deve ascender antes do fim da vida na terra. Os modernos não aceitam a proposta teológica e têm por ambição descentralizar a história tradicionalmente ordenada por uma visão cristocêntrica do (...) mundo. O historiador, isentando-se da facção, assume o discurso racional sobre a trajetória dos humanos a partir de um novo núcleo referencial interpretativo, a saber, a ideia de humanidade. Voltaire apresenta-se como legítimo representante dessa perspectiva. A história sob o prisma voltairiano é colocada como problema e não como dogmática com características de uma aquisição definitiva. O problema histórico é o de compreender o mundo atual e a humanidade nele inserida. O objetivo, portanto, do trabalho foi apresentar a proposta teológica para a história e a crítica a ela desenvolvida por Voltaire, de forma a evidenciar a originalidade da abordagem moderna do fenômeno histórico. (shrink)

One of the greatest objects of judicial activity and academic commentary in European Union (EU) law has been the free movement of goods. The free movement of goods continues to generate intense debates because it is at the intersection of complex and difficult choices between public regulation and market freedom, on the one hand, and EU and state powers on the other. This chapter provides an overview of such debates and how they affected the development of EU law on the (...) free movement of goods. It uses the General Agreement on Tariffs and Trade (GATT) to identify some specificities of the European system. Under the GATT, discrimination tests are preceded by a market equivalence analysis of the relevant products, requiring an economic and empirical analysis of the market prior to determining whether the products are subject to differentiated treatment. (shrink)

Our goal was to explore self‐care practices among men who have sex with men in the context of Mpox in Brazil. This study used qualitative research methods, including interviews and thematic analysis, to collect and analyze data from male participants across the Brazilian territory. The narratives unveil men's perspectives on self‐care, risk reduction, and health beliefs during the Mpox pandemic. Our findings highlight a multifaceted approach to self‐care among men, encompassing hygiene, physical contact management, mask usage, skin lesion vigilance, and (...) adherence to official guidelines. Men's attitudes toward sexual behaviors emphasize the importance of reducing sexual partners, practicing safe sex, and combating misinformation through accurate information dissemination. The development of these behaviors and self‐care practices can be facilitated by nurses guided by Dorothea Orem's Self‐Care Theory, supported by patient‐centered care, with strategies to address and confront the stigma associated with the disease and provide emotional support. Thus, the study underscores the pivotal role of self‐care in mitigating infection risks, especially in the context of emerging infectious diseases. It acknowledges the impact of socio‐cultural factors and healthcare policies on men's preventive measures. However, it also recognizes limitations, such as potential bias due to stigma concerns and a nonrepresentative sample. Ultimately, the research advocates for tailored education, promotion of gender equity, and healthcare empowerment to effectively manage health risks in such contexts. (shrink)

In this paper will show the terms in that is presented the Reinvention of Social Emancipation in the critical platform of the Portuguese author Boaventura de Sousa Santos.

The main objective of this study was to analyze the influence of tactical and situational variables on offensive sequences during elite European handball matches. A sample of 55 games and 5.857 offensive sequences from the European Handball Federation Champions League, the selected teams were classified as the top eight teams in the league, were analyzed using X2 and logistic regression analyses. Results indicated that positional attacks [odds ratio = 0.34; 95% CI: 0.28–0.42; p < 0.001] and fast attacks decreased the (...) probability of success for an offensive sequence by 66% and 54% when compared with counterattacks. Offensive sequences that start in the attacking zone seem to be less effective than those that start from a situation of “ball in center.” Additionally, offensive sequences that finished in the defensive zone of the observed team were 3.19 times more effective than those that ended before the 9 m zone. We concluded that compared with offensive sequences where the shot is performed from the 9 m zone, the chances of an offensive sequence ending successfully are 3.65, 3.60, and 2.21 times higher, for offensive sequences where the shot is performed from 9 m, 6 m, and the defensive zone, respectively. On the other hand, many variables seem to impact the performance of handball teams. Nevertheless, a significant challenge remains, and more research needs to be conducted to analyze the obstacles that teams need to overcome while attacking in the most effective way possible. (shrink)

This book aims to enrich our understanding of the role the environment plays in processes of life and cognition, from the perspective of enactive cognitive science. Miguel A. Sepúlveda-Pedro offers an unprecedented interpretation of the central claims of the enactive approach to cognition, supported by contemporary works of ecological psychology and phenomenology. The enactive approach conceives cognition as sense-making, a phenomenon emerging from the organizational nature of the living body that evolves in human beings through sensorimotor, intercorporeal, and (...) linguistic interactions with the environment. From this standpoint, Sepúlveda-Pedro suggests incorporating three new theses into the theoretical body of the enactive approach: sense-making and cognition fundamentally consist of processes of norm development; the environment, cognitive agents actually interact with, is an active ecological field enacted in their historical past; and sense-making occurs in a domain consisting of multiple normative dimensions that the author names enactive place. (shrink)

The book's main argument is that global social injustice is by and large epistemological injustice. It maintains that there can be no global social justice without global cognitive justice.

We worry about becoming non-existent, but not about coming into being. But both events are similarly bad according to Deprivationism; hence, it seems that we should display symmetric attitudes towards both. This entails the implausible conclusion that we should display negative attitudes towards the time of our birth. In a series of articles Brueckner and Fischer offered one of the most prominent attempts to block this conclusion by appealing to a temporal bias towards future pleasures. Inspired by Yi’s criticism of (...) their view, we argue that there is an appropriate sense of deprivation in which late birth can deprive of future pleasures. Hence, Brueckner and Fischer’s Temporal Bias does not explain the attitudinal asymmetry. In addition, to make sure that one picks out the appropriate sense of deprivation, we offer a restriction, the Historical Condition, that prevents us from considering that every value one would otherwise have is value that one was deprived of due to one’s actual birth/death. Finally, we present a novel account for the attitudinal asymmetry that relies on what we call ‘Interests Proximity Bias’. (shrink)

The enactive approach and the skilled intentionality framework are two closely related forms of radical embodied cognition that nonetheless exhibit important differences. In this paper, I focus on a conceptual disparity regarding the normative character of action and perception. Whereas the skilled intentionality framework describes the norms of action and perception as the capacity of embodied agents to become attuned (i.e., skilled intentionality) to preestablished normative frameworks (i.e., situated normativity), the enactive approach describes the same phenomenon as the enactment of (...) norms (i.e., as sense-making) at different levels of organization that go from individual biological agents to linguistic encounters. I will argue that although both accounts accurately recognize important features of the norms of action and perception, they also have significant shortcomings. Norm-attunement accurately sees normative, ecological frameworks as the necessary set of constraints for the existence of norms at play in sociocultural bodily practices, but it fails to acknowledge the temporal and open-ended character of these norms and frameworks. Norm-enactment, by contrast, acknowledges that norms of action and perception are temporally open-ended, but fails to explicitly recognize that environmental normative frameworks are necessary for the enactment and development of all sort of norms in the interactional domain of an agent-environment system. To overcome these problems, I propose an enactive-ecological approach to norms of action and perception. This approach consists in describing norm-enactment as a result of a developmental process I call norm-development. This process describes the enactment of norms from the background of ecological, normative frameworks. These frameworks are norms enacted in the past of the interactional history of the agent-environment system that remain open to new configurations (new norms) in the present. To clarify conceptually norm-development, I appeal to Merleau-Ponty’s descriptions of norms of perception, and more particularly to his concept of spatial levels. Like the enactive approach, Merleau-Ponty recognizes that perceptual norms emerge in the interactional history of the agent-environment system, but he also posits that ecological, normative frameworks, that he calls levels, enable and constrain the emergence of perceptual norms and its development. (shrink)

This essay, written in memory of Erik Olin Wright, considers Wright’s project of constructing and identifying real utopias. It confronts a tension in Wright’s oeuvre, the question of the knowledge by means of which reformers can identify the utopias that ground the really existing real utopias.

There are those who believe that modern society's reliance upon law, politics and science to both regulate and emancipate society has reached a crisis point and can no longer provide answers to current social problems. Toward a New Legal Common Sense engages in a series of sociological analyses of law in order to illustrate the need for a profound theoretical reconstruction of the notion of legality based on locality, nationality and globality. In this way the author shows how developments including (...) suprastate organisations such as the European Union and international human rights law can be given their proper place in the sociology of law, and suggests a new set of social structures that might sustain the emancipatory elements that have disappeared from modern society. This 2002 edition, of a title originally published by Routledge, is part of the acclaimed Law in Context Series, whose aim is to develop broad interdisciplinary perspectives on law. Toward a New Legal Common Sense is written for students taking law and globalisation courses, and political science, philosophy and sociology students doing optional subjects. (shrink)

In this article I argue that, in spite of the apparently unshakable hegemony of the historical, philosophical and sociological arguments invoked by the canonical history of Europe and the world to demonstrate the uniqueness of the West and its superiority, there is room to think of a non-Occidentalist West. By that I mean a vast array of conceptions, theories, arguments that, though produced in the West by recognized intellectual figures, were discarded, marginalized or ignored because they did not fit the (...) political objectives of capitalism and colonialism at the roots of Western modernity. In the article I tackle specifically three topics: the conceptions of antiquity, modern science and a teleology of the future. Among many others who might be selected, I resort to three eccentric figures — Lucian of Samosata, Nicholas of Cusa and Blaise Pascal — to exemplify some of the paths that might guide us in the construction of a non-capitalist, non-colonialist inter-cultural dialogue. Such paths are here designated as those of learned ignorance, ecology of knowledge, wager on another possible world and artisanship of practices. (shrink)

In this article I argue that, in spite of the apparently unshakable hegemony of the historical, philosophical and sociological arguments invoked by the canonical history of Europe and the world to demonstrate the uniqueness of the West and its superiority, there is room to think of a non-Occidentalist West. By that I mean a vast array of conceptions, theories, arguments that, though produced in the West by recognized intellectual figures, were discarded, marginalized or ignored because they did not fit the (...) political objectives of capitalism and colonialism at the roots of Western modernity. In the article I tackle specifically three topics: the conceptions of antiquity, modern science and a teleology of the future. Among many others who might be selected, I resort to three eccentric figures — Lucian of Samosata, Nicholas of Cusa and Blaise Pascal — to exemplify some of the paths that might guide us in the construction of a non-capitalist, non-colonialist inter-cultural dialogue. Such paths are here designated as those of learned ignorance, ecology of knowledge, wager on another possible world and artisanship of practices. (shrink)

According to Hegel, universal history goes from the East to the West. This idea underlies the dominant conception of the 20th century as the European American Century. In this article, I submit that there has been another, subaltern 20th century, the Nuestra AmericaAmerican Century. The European American Century carries into the new millennium its empirical arrogance in the form of neoliberal globalization; the Nuestra AmericaAmerican Century, to be reinvented, bears the seeds of counter-hegemonic globalization. Counter-hegemonic globalization is understood as a (...) set of transnational alliances and struggles focused on the dynamic equilibrium between the principle of equality and the principle of difference. The article identifies five main themes in which the clash between the two alternative globalizations will occur in the next decades. (shrink)

Even though the university has the potential to help humanity in what amounts to a paradigmatic transition, it has been very restrictive and very selective in the kinds of knowledges it validates. In fact, the kinds of knowledges in which it has excelled are those most responsible for the paradigmatic crisis in which humanity finds itself. In a nutshell, the paradigmatic change calls for cognitive justice, justice for the different ways of knowing that circulate in society. Cognitive justice is the (...) polar opposite of ‘anything goes’. The assumption is that there is no global social justice without global cognitive justice, justice among knowledges. Looking back, while privileging one specific kind of knowledge and, indeed, granting it a cognitive monopoly, the university has been the privileged site for producing and legitimating cognitive injustice. As a result, the immense epistemic diversity of the world has been ignored or suppressed. In the following, I identify the problem and the promise for overcoming it. (shrink)

Este artículo tiene por objeto subyacente abordar un nuevo diálogo entre derecho y ciencia basado en la aplicación de las teorías del caos y de la complejidad al ámbito jurídico. Para ello se sirve, a modo introductorio, de los diversos artículos en los que el estadounidense John B. Ruhl se ha ocupado de esta materia. Así, además de una descripción breve de las teorías, se discute acerca de la aplicabilidad directa o analógica de las mismas y se presentan los elementos (...) que, a juicio del Ruhl, permiten considerar al derecho como un sistema adaptativo complejo, además de su propuesta normativa. (shrink)

What is generally called globalization is a vast social field in which hegemonic or dominant social groups, states, interests and ideologies collide with counter-hegemonic or subordinate social groups, states, interests and ideologies on a world scale. Even the hegemonic camp is fraught with conflicts, but over and above them, there is a basic consensus among its most influential members. It is this consensus that confers on globalization its dominant characteristics. The counter-hegemonic or subordinate production of globalization is what is called (...) insurgent cosmopolitanism. It consists of the transnationally organized resistance against the unequal exchanges produced or intensified by globalized localisms and localized globalisms. (shrink)

BackgroundResearch on prevalence of cognitive frailty phenotypes in community-dwelling older adults in different countries is important to estimate their prevalence and to determine the influence of cognitive reserve and mental health in order to prevent frailty. The aims of this study were to estimate the prevalence of reversible and potentially reversible cognitive frailty in a Portuguese sample of old adults and explore the associations between these phenotypes and demographic, comorbidity, social support, cognitive reserve and mental health factors.MethodsWe assessed frailty in (...) 250 community-dwelling older adults aged 60 years or over without dementia, neurological or psychiatric disorders. Subjective cognitive decline and Mild cognitive impairment were diagnosed according to standard criteria. The questionnaires Charlson Index, Medical Outcomes Study Social Support, Cognitive Reserve Index and General Health were used for assessing comorbidity, social support, cognitive reserve and mental health, respectively.ResultsPrevalence of R-CF was 14%, and that of PR-CF, 15.2%. Cognitive frailty profiles differed significantly in relation to education, comorbidity, mental health, and cognitive reserve, but not in age or sex. Multivariate logistic regression showed that age, sex, comorbidity, social support, mental health, and cognitive reserve together predicted R-CF and PR-CF with significant OR for mental health and cognitive reserve.DiscussionCognitive reserve and mental health are important factors predicting R-CF and PR-CF. We recommend assessing these factors for early detection of cognitive frailty and promoting psychological well-being and lifestyles that increase cognitive reserve in adults. (shrink)

Basílio Teles foi um dos ideólogos e pensadores mais importantes do republicanismo português finissecular Todavia, representou, como nenhum outro, uma corrente ideológica autoritária ainda pouco conhecida e estudada entre nós, quanto à sua gén.

This article has two purposes. First, it aims to put the development of the World Social Forum within a broad theoretical and historical context. Specifically, my goal is to understand the WSF in relation to the crises of left thinking and practice of the last thirty or forty years. Second, it offers an analysis of some recent debates about the future of the WSF. It raises questions concerning its organizational makeup and asks whether it should continue as it is, or (...) rather give way to other kinds of initiatives and struggles. Against critics such as Walden Bello, I argue that the WSF should continue and, given certain organizational changes, will contribute to the theory and practice of left movements throughout the world in the twenty-first century. (shrink)

What is generally called globalization is a vast social field in which hegemonic or dominant social groups, states, interests and ideologies collide with counter-hegemonic or subordinate social groups, states, interests and ideologies on a world scale. Even the hegemonic camp is fraught with conflicts, but over and above them, there is a basic consensus among its most influential members. It is this consensus that confers on globalization its dominant characteristics. The counter-hegemonic or subordinate production of globalization is what is called (...) insurgent cosmopolitanism. It consists of the transnationally organized resistance against the unequal exchanges produced or intensified by globalized localisms and localized globalisms. (shrink)

According to Hegel, universal history goes from the East to the West. This idea underlies the dominant conception of the 20th century as the European American Century. In this article, I submit that there has been another, subaltern 20th century, the Nuestra AmericaAmerican Century. The European American Century carries into the new millennium its empirical arrogance in the form of neoliberal globalization; the Nuestra AmericaAmerican Century, to be reinvented, bears the seeds of counter-hegemonic globalization. Counter-hegemonic globalization is understood as a (...) set of transnational alliances and struggles focused on the dynamic equilibrium between the principle of equality and the principle of difference. The article identifies five main themes in which the clash between the two alternative globalizations will occur in the next decades. (shrink)

My starting point in this paper is the artistic structures of the Renaissance. Resorting to what I call an epistemology of blindness, I set out to identify the limits of representation in modern science. This epistemology applies to different sciences in different degrees. I argue that the degree is particularly high in the case of mainstream economics. At the end of the paper I indicate some possible ways of advancing from an epistemology of blindness toward an epistemology of seeing.

We are living in a period where the balanced interdependence of fear and hope seems to have collapsed as a result of the growing polarization between the world of hopeless fear (great majority of the population) and the world of fearless hope (a strictly small but all powerful minority). It is a world where uncertainties tend to become abysmal ones which, for the poor and powerless, ultimately translate into unjust fate and, for the rich and powerful, a reckless mission to (...) appropriate the world. Under the present circumstances, the revolt and the struggle against the injustice must be waged in such a way as to bring about a new social redistribution of fear and hope to put an end to the hopelessness of the oppressed and the fearlessness of the oppressors. The struggle will be more successful if people come to realize that the hopeless fate of the powerless majorities stems from the fearless hope of the powerful minorities. (shrink)

Nesta obra, Patrick J. Geary, professor emérito de História na Universidade da Califórnia, que dedicou a sua vida académica ao estudo da História Medieval, apresenta-nos as suas “reflexões sobre a relação entre os mitos dos povos europeus e as realidades do nacionalismo contemporâneo” (p. 7). A narrativa que Patrick J. Geary nos oferece tem um objectivo claro e assumido: desmontar os mitos nacionalistas e contribuir para a prevenção do seu reaparecimento e/ou fortalecimento. Esta obra acaba p...

Este trabajo plantear algunas ideas para descolonizar la historia. Realizar esta tarea requiere concebir el pasado como campo de conflicto entre fuerzas sociales y negar la existencia de una sola historia. Descolonizar es una intervención intelectual que se opone a las interpretaciones de la historia que reproducen la dominación moderna, capitalista, colonialista y patriarcal. Dichas interpretaciones utilizan el concepto de “línea abisal” para separar social y racialmente a los seres humanos, y el concepto de “tiempo lineal” para sostener una temporalidad (...) unidireccional, acumulativa, irreversible y progresiva. Descolonizar la historia significa denunciar la existencia de esa forma dominante de concebirla, y afirmar la construcción de una historia post-abisal y no-lineal que tome en cuenta la irrupción de los oprimidos en los procesos sociales. La “historia de las ausencias” y la “historia de las emergencias” son herramientas para descolonizar la historia ya que muestran que el pasado no está cerrado y exhiben cómo los oprimidos confrontan las formas de dominación utilizadas por los opresores para caracterizar a los vencidos: “epistemicidio”, “kairocidio” y “timécidio”. (shrink)

The subject matter of the article is the concept of “the real use of reason” alluded to by Kant in Critique of Pure Reason A299/b355 and in A305/b362. After comparing it with the “real use of understanding” examined in De mundi sensibilis and in the Critique of Pure Reason, the real use of reason is presented as a legitimate and useful performance that should be distinguished from the deceiving illusion induced by an appearance generated by reason itself. The real use (...) of reason proves itself as an unavoidable condition for the regulative use of ideas as well as a condition for the production of a critical metaphysics. (shrink)

Tomás de Aquino defende que a alma e as partes corpóreas humanas são subsistentes por si, levando a duas dificuldades. Primeiro, algo é classificado como subsistente por si quando não existe enquanto parte constituinte de uma substância. Assim, a subsistência por si refere-se às substâncias e não às suas partes. Segundo, Tomás defende que a subsistência por si da alma humana permite inferir a sua incorruptibilidade, mas que a subsistência por si das partes corpóreas não permite semelhante conclusão. Assim, dever-se-ia (...) distinguir os significados de ‘subsistência por si’ quando aplicada à alma humana e às partes corpóreas. O presente artigo, portanto, discute estes problemas mediante duas perguntas: (1) Pode-se atribuir a subsistência por si às partes de umasubstância? (2) Há diferença no significado da noção de subsistência por si quando aplicada à alma humana e às partes corpóreas? (shrink)

Tomás de Aquino define a alma humana de maneira semelhante a Aristóteles: ela é a forma substancial do corpo humano potencialmente vivo. Todavia, um dos problemas da psicologia tomista consiste, de acordo com D. Abel, em classificar a alma humana por meio de termos comumente utilizados para nomear os compostos hilemórficos, a saber, substância e hoc aliquid. Se a alma humana é parte de um composto, como poderia ser chamada de substância e de hoc aliquid? O objetivo deste artigo consiste (...) em mostrar qual é a estratégia subjacente a esta classificação utilizada por Tomás. Sugerimos que ela remonta a Aristóteles quando ele atribui diferentes significados aos termos substância e hoc aliquid. A novidade de Tomás está em expandir este campo semântico, introduzindo um significado que se aplica exclusivamente à alma humana, a saber, o sentido peculiar. (shrink)