Cet article étudie un corpus de quatre quotidiens marocains et analyse les orientations du discours développé par cette presse nationale dans les jours qui ont suivi l'événement dramatique de l'attentat de Madrid en mars 2004. Il montre, qu'à l'exception du journal islamiste, la presse marocaine ne cherche pas à nier l'existence d'un islamisme radical au Maroc mais fait front contre d'éventuelles stigmatisations du Maroc, du fait de l'origine des poseurs de bombe. Il souligne que ce traitement médiatique va permettre une (...) réappropriation nationale par le biais d'un discours éthique visant à ancrer des croyances et des habitudes plus universellement partagées.This article explores a collection of four Moroccan dailies and discourse analysis guidelines developed by the national press in the days following the tragic event of the Madrid bombings in March 2004. It shows that with the exception of the Islamist newspaper, the Moroccan press does not seek to deny the existence of radical Islam in Morocco but united against any stigma Morocco, is the origin of the layers bomb. He stressed that this treatment will allow media reappropriation nationally through an ethical discourse to anchor beliefs and habits more universally shared. (shrink)

Many factors like the structure of the society, political conditions, and social structure of a country are useful in determining pedagogical approaches. One of them is culture, which is influential on the way of life of the individual, as well as thinking and learning styles. This requires the examination of the relationship between culture and pedagogy. It is possible to discuss cultural, multicultural, and intercultural pedagogical approaches regarding the relationship between pedagogy and culture. The socio-political agenda of a country is (...) the thing that defines the pedagogy-culture association and acts as a mediator for this association and its reflections on the applied educational systems. In this regard, the interpretation of the cultural-pedagogical concerning the educational philosophies of countries becomes more necessary. Since culture affects general pedagogy, naturally, it also affects religious pedagogy. Besides, the importance of the phenomenon of cultural-religious pedagogy becomes visible when considering the inseparable integrity of culture and religion. This study aims to make a start to develop a more effective religious pedagogy by interpreting the association between culture and religious pedagogy in Turkey. For this purpose, it introduces the cultural pedagogy and cultural-religious pedagogy concepts, and then, addresses the main issues in developing cultural-religious pedagogy in Turkey.Summary: Currently, it is seen that many societies are changing and becoming open societies. Education in free societies is not an indoctrination activity. This situation requires that appropriate pedagogies are developed in education by considering all ideas, beliefs, and cultures related. When the fact that the multicultural structure is seen in many societies with the effect of globalization is found, the reflections of ethnic, religious, and cultural diversity on education have been considered, which have given birth to the need for cultural pedagogy.When the integrity of religion and culture is considered, it is possible to argue that the effect of culture should be regarded as in religious pedagogy. However, when a cultural-religious pedagogy is a matter, there are questions awaiting answers as follows: (a) whether the religion that exists in the definition of religious pedagogy is to be considered as a phenomenon or any religion is mentioned, which issues are to be considered in studies followed after one of these is preferred, (b) if a pedagogy is to be developed based on the interaction of religion with culture, and (c) whether it is to be dealt with in the context of one single religion with culture or with an intercultural approach. This current study aims to introduce the concept of cultural-religious pedagogy by explaining the effect of the questions mentioned above on cultural-religious pedagogy studies and to determine the issues that must be considered in cultural-religious pedagogy studies. This study, which was conducted with the Literature Review Method was limited by examining the concept of cultural-religious pedagogy in terms of some paradigms; and excluded any suggestions in terms of developing cultural-religious pedagogy in practice. It is considered that discussing the meaning of the concept for Turkey with its opportunities and limitations will augment this field to draw attention to the principles of developing cultural-religious pedagogy.Since pedagogy covers many subjects and phenomena in the scope of education, it is possible to argue that it constitutes a general and universal structure about the human existence and nature. Although the individual has common characteristics in terms of being human, s/he is a part of the culture to which they are attached in terms of the social aspect, and individuals that have different cultures -in other words, communities or congregations- differ from each other. These characteristics, which are called cultural differences, are essential in terms of education because they affect and individuate learning. Continuing the educational activities in a setting where different behavioral types that have specific features in a multicultural and open societal structure in a way that will protect this diversity, and the necessity to think about the pedagogical principles in facilitating the learning of the individual attaching to his/her cultural features constitute the fundamental goal of cultural pedagogy studies.In countries that have diversity in terms of ethnicity, structure, religion, and culture, although a pedagogical approach is seen, which provides the opportunity for the agreement that is based on cultural and religious partnerships with the intercultural pedagogical approach, differences are also considered over the explanations that are brought about by the members of the religion or culture at the points where culture and religion separate from each other.In Turkey, on the other hand, since a cultural pedagogy is also necessary together with the intercultural approach due to the social structure, the necessity of constructing the relationship between religious pedagogy and culture must be fictionalized different from the one that is adopted in the Western world. When considered from the perspective of Turkey, it is possible to mention an Islamic religious pedagogy in which Islamic theology takes a central place. However, it must not be considered as an obligation. Recognizing religion as a phenomenon in the academic and literary field, or admitting it as the Islamic religion will vary according to the nature of the study in question.When the issue is considered for the Islamic religion in particular, although a pedagogy in which the primary sources of Islamic religion, the Qur’an and hadiths are the centers will be formed, the differences in the interpretation of the verses and hadiths and the cultural influence in these interpretations cause that an Islamic cultural pedagogy is developed. As a particular religious pedagogy field, it is possible to mention the Islamic religious pedagogy by considering the rituals that are formed with cultural influences like forms of covering the head, Mevlit (Islamic memorial ceremony), etc., which are considered to be religious by people. It is possible to argue that culture has a significant impact on the preferences of the Sects in terms of differences in the parts of religion that are open to interpretation. In this respect, it is also possible to argue that the Sects that have different methodologies and that make conclusions with varying ways of thinking will create different pedagogies. Accordingly, it is possible to say that the Islamic pedagogy may be formed in two ways without considering the Sect issue; firstly, with a general methodology, and secondly, with more specific methodological approaches in terms of sects.When the fact that sects have effects on the multicultural structure of Turkey, if the purpose is to form a multicultural religious pedagogy, it must be based on the differences of the Sects instead of religions as it is the case in Europe. However, when the fact that the discrepancies between the Sects are not an element of disintegration, but constitute a wealth of interpretation is considered, it must not be regarded as incorrect to emphasize these differences. From this point of view, it is possible to mention a cultural Islamic religious pedagogy. When talking about grounding the cultural or intercultural religious pedagogy, explaining this issue only by grounding it on the Sects will limit the scope of it. Because it is possible to establish pedagogy over each of the differences like geographical regions and traditional or modern approaches. Determining and working on each of these differences will contribute to a more effective religious education. Taken together, when considering the true nature of cultural diversity as well as the structure of the religions that exist in the society, there is a need to talk about a cultural-religious pedagogy in Turkey and to establish the relation between cultural pedagogy. (shrink)

The article deals with historical dynamics of implicit and intuitive elements of mathematical knowledge. The author describes historical dynamics of implicit and intuitive elements and discloses a historical and evolutionary mechanism of building up mathematical knowledge. Each requirement to increase the level of theoretical rigor in mathematics is historically realized as a three-stage process. The first stage considers some general conditions of valid mathematical knowledge recognized by the mathematical community. The second one reveals the level of theoretical rigor increasing, while (...) the third one is characterized by explication of the hidden lemmas. A detailed discussion of historical substantiation of the basic algebra theorem is conducted according to the proposed technique. (shrink)

The article is devoted to philosophy of mathematics. Mathematical heuristics, being a complex of methods for solving the non-standard problems of mathematics (such problems which have no known algorithms to be solved), is the main subject of the research. As a specific mechanism for thinking, generating elements of guesswork needed as the basis of mathematical heuristics, the author considers intuition. In the work, the author uses Descartes’s, Poincaré’s, Hadamard’s and Piaget’s findings. Based on Descartes’s concept of rational intuition, the author (...) develops the concept of heuristic intuition. As a result, the author turns to the question of possibility of a complete translation of the user-derived mathematical statements in a discourse, in fact, that means a maximum depth of mathematical proof, i.e. its maximum rationalization. For this purpose, it is necessary to re-attract the intuition since it is able to transform the intuitive elements into the discourse ones. Therefore, from this point of view, the rationale is intuitively derived mathematical proof should be no more than a ‘multilayer‘ creative process. In general, the author, based on Poincaré’s research, proves that the essence of mathematical creativity is not to «sort out» and «choose». Referring to examples for illustration, the author reveals moments of «interference» of intuition, even in the process of solving school problems. Therefore, it is currently impossible to ignore the phenomenon of intuition and the results that have been historically derived a theory of knowledge in the study of creative mechanisms. (shrink)

In this article the philosophy of mathematics issues related to the procedure of mathematical symbolization are studied on the basis of phenomenon of implicit knowledge. The specificity of mathematical symbolization and conditions of its implementation, defines the role of mathematical symbolization in the development of mathematics. The author believes that the results can justify the thesis that the basis of mathematical symbolization is a priori epistemological ‘foundation‘. The author believes that the conclusions of the article significantly limit the prospects of (...) the popular contemporary philosophy of science epistemological relativism in the philosophy of mathematics, as well as in the theory of knowledge in general. Further studies on the role of implicit knowledge in the development of mathematics, according to the author, should contribute to the strengthening and further spread of a similar approach in the theory of knowledge. (shrink)

In the article, the phenomenon of understanding in mathematics is studied. This topic is relevant in contemporary philosophy of science, in which the classic dichotomy of ‘understanding-explanation‘, characteristic of classical science, undergoes serious transformations. One reason for this transformation is a quantitative increase in the flow of information in modern science. It is clear that in such a situation you want to hold a serious understanding of this information in the context of modern scientific picture of the world. As the (...) modern science is inextricably linked to mathematical science, it is required to rely on the results of studies of the phenomenon of understanding in mathematics. Such studies are already under way in the modern philosophical and scientific literature, although this issue is still relatively new. The author identifies the most important, in his view, types of understanding in math, taking into account the situation of the teaching of mathematics, the situation of mathematical discovery, and ‘mathematical symbolism‘. A study of the main types of understanding in math and the identification of its specificity would have been impossible without the support of the concept of tacit knowledge taken as a methodological tool and author’s previously published works taken as a basis. In this article, the author relies on the classic work on the philosophy of mathematics, as well as the works of famous contemporary Russian and foreign scientists and philosophers. The results of the study are summarized in the form of conclusions. (shrink)

Greek philosophical tradition, not only the Aristotelian one, is strongly associated with proportion (Eco, 1993: 90). This principle of symmetry is generalisable; forasmuch as it is used as a normative rule in figurative arts. Nonetheless, the proportion for Ancient Greeks does not only describe a mathematical relation, but also represents a metaphysical principle. Thus, beauty is the measurement of the elements of the external form (in the case of tragedy, the meter, the symmetry of the parts, the number of syllables, (...) the number of verses) as well as the aesthetic harmony which the play transmits as total to the spectators (in the same case, the content must be neither superior nor inferior to the chosen form; otherwise the form would give the impression of grotesque or inadequate). (shrink)

The present research aimed to determine the Machiavellian orientations of tax administration auditors in Tunisia when faced with aggressive tax evasion strategies. To this end, we sent questionnaires to 119 executives of Tunisian tax authorities in charge of the tax auditing missions classified into three categories: central inspector, chief inspector and general inspector. The data were analysed using the structural equation method. Statistical results show that auditors from the tax administration, with weak Machiavellian orientations, ethically judge aggressive tax evasion strategies (...) and strongly believe in the importance of CSR. Thus, the results show that engagement in CSR practices plays a central role between the Machiavellianism of the tax authorities’ auditors and the dubious practices of tax evasion. The current study is the first attempt to analyse the effect of Machiavellian orientations of professionals and CSR practices on tax evasion in the Tunisian context. (shrink)

In the article, questions from the field of philosophy of mathematics are studied. The author is driven by the need to achieve a balance between the philosophy of science and the history of science in formation of concepts of the science development. In this regard, the author justifies the reliance on the methodology of implicit knowledge, combined with the epistemology principle of criticism in studying the development of mathematics as the most expedient and effective. The author expresses the necessity of (...) criticizing the methodology of counterexamples typical for mathematical empiricism declared by I. Lakatos. In the article, an explanation of the concept of implicit knowledge, as well as the examples from mathematics are given. The author believes that application of the concept of implicit knowledge in philosophical and mathematical terms allows us to reveal the unique specificity of mathematical science deeper. The author concludes that it is necessary to recognize the fundamental importance of the methodology of implicit knowledge for the epistemology, as well as for the development of philosophy and methodology of science in general. (shrink)

The article is devoted to the nature of the topological intuition and disclosure of the specifics of topological heuristics in the framework of philosophical theory of knowledge. As we know, intuition is a one of the support categories of the theory of knowledge, the driving force of scientific research. Great importance is mathematical intuition for the solution of non-standard problems, for which there is no algorithm for such a solution. In such cases, the mathematician addresses the so-called heuristics, built on (...) the basis of guesswork, obtained by intuition. The author substantiates the conclusion that topological intuition significantly specific compared to a traditional mathematical intuitions of Euclidean geometry. Today topology is a rapidly developing field of modern mathematics, integrates nicely with other sections of mathematical science. In its most general form of the topology can be defined as the branch of mathematics that studies the properties of spatial figures, does not change under deformations. The topological intuition is an instrument for development of topology on the basis of typological heuristics, which is the result of applying topological intuition to the objects topology. The author demonstrates in detail providing with the examples the specificity of topological heuristics and establishes its interconnection with Euclidean geometry. The author draws the conclusion about the fundamentality of topological intuition, and that it, perhaps, is primary in relation to traditionally understood mathematical intuition. (shrink)

In his works for a few decades since the 1960s, Theodore Roszak, professor of California State University, has made an emphatic call to rethink all the fundamental objectives and values of the techno-scientific civilization and consumer society. His name became famous when he published his book “The Making of a Counterculture. Reflections on the Technotronic Society and Its Youthful Opposition” (New York, 1968), supporting the oppositional movement of the young Americans which he named counterculture. Theodore Roszak came to the conclusion (...) that the consumer society did not bring happiness to all people, that it could rapidly bring mankind to an environmental disaster, and that it is a blind alley in terms of social development. (shrink)

Sporadic efforts have been made to introduce computational thinking methods into K-12 education in Palestine, but these have been held back by the challenging educational environment. However, a recent in-service training initiative, funded and organized by the Ministry or Education of Palestine, constitutes a significant effort to embed computational thinking in K-12 practice. The middle school teachers who participated in the training course were invited to participate in the present study, and 38 did so. A qualitative approach involving both interviews (...) with teachers and classroom observations was used in data collection. All the teachers agreed to be observed in their classrooms, while 20 of the 38 also agreed to participate in the interviews. The findings showed that teachers of a range of topics, including social sciences and languages, employed computational thinking skills in teaching their students, but they were confronted by a number of challenges, including technical infrastructure and support, and a lack of time to prepare CT classes and space in the curriculum to deliver them. The results indicate that the most appropriate action to support teachers’ delivery of CT would be to provide peer exchanges and expert coaching in the integration of CT in the curriculum. (shrink)

The ethical aspect of the online learning is a major priority that has to be addressed by all stakeholders in the educational field. This study sheds the light on establishing a code of ethics for the online learning based on a Palestinian vision. A content analysis was used for related literature in order to drive themes and major topics, then a qualitative approach was used to collect data to test the themes from the field. The study population consisted of 21 (...) educators who have previous experience in online learning and 4 key university specialists with pedagogical experience. Interviews and focused group meetings were conducted with participants. The findings revealed that most of educators’ attitudes toward establishing a code for ethics in online learning mode are positive. The study also revealed that all educational stakeholders play a vital role in the success of online learning and particularly in practicing positive ethics. (shrink)

This paper’s objective is to ascertain the current situation of the so-called exit from religion within the theories of French philosopher Marcel Gauchet. Our purpose is a comprehensive approach of some concepts that permeate his thought about the religious phenomenon. The analysis here developed is divided in four distinct parts. In the first, we explore the specific bases of Gauchet’s concept of religion. It is a concept which, as we shall see, entails a notion of exit from religion in its (...) pure state, or in the state of essence. In the second part, we address the notion of exit from religion in a broader sense of our author’s vocabulary, focusing on some of this exit’s historical process, its beginnings and major outcomes. In the third part, we aim our reflective efforts at the current situation of this exit from religion and at the novel configurations which are manifested as spiritualities outside from religion. In the fourth and last part, we seek to make a reflection on Brazil’s contemporary religiosity via the theoretical perspective established by the French philosopher. A glimpse is then made available by the analysis proposed herein, of the dynamics of the exit from religion – removing it from the stricter sphere of politics – such exit does not exclude the participation of religions in the field of the public spheres and of the civil society. (shrink)

What this paper proposes is a reflexion on the role religious institutions play in nowadays societies come out from religion. A society that maintains a place for religion where churches are dismissed aside onto the civil society. What we verify is that the social forces conserve a certain vocation to allow for the credo to make it through modern times and to coexist with an exit from religion. The paper is divided in five different parts. The first one sets about (...) conceiving the correlation between the public and the private, distinguishing the stance of religion in these two spheres. The second part displays the permanence of religious institutions as the result of some paradoxal re-legitimation which emerges as a religion of the individual. Part three discusses the liberal idea of a republican religiosity in which the democratic liberty takes the form of a spiritual historic of metaphysical outreach. Part four deals with historic identity and its transmission, as well as with the de-traditionalization of churches and of their role amidst the loss of their very sense. The fifth and last part shows the role that religious institutions can still exert face to a contemporary background, witness to an insidious process of dehumanisation. (shrink)

O debate internalismo versus externalismo é freqüentemente construído na forma de uma oposição direta entre conteúdo mental e causação mental. Tal oposição reforça uma tendência a se tomar partido no debate. Alguns sustentam que o fisicalismo falhou, uma vez que não existe uma explicação sobre o papel do conteúdo mental externo na causação interna do comportamento. Outros tomam o partido do fisicalismo e argumentam que ele não deixa lugar para um papel causal do conteúdo mental . Defendemos aqui a hipótese (...) de que o debate internalismo versus externalismo não necessita de um vencedor e propomos a dissolução de tal oposição. Indicaremos uma saída para essa disputa focalizando a suposição fisicalista segundo a qual o conteúdo mental não pode desempenhar um papel causal genuíno na produção do comportamento. De acordo com Kim, o fisicalismo nos coloca diante de um dilema: o mental pode ser reduzido ao físico ou, alternativamente, o mental não pode ser reduzido ao físico. No primeiro caso, o conteúdo mental torna-se um mero epifenômeno. No segundo, a irredutibilidade do mental deixa inexplicado, e portanto misterioso, o seu poder causal. Diferentemente de Kim, procuraremos escapar do dilema sugerido, ao mesmo tempo em que preservaremos o fisicalismo. Procuraremos mostrar que o dilema “epifenomenalize ou mistifique” é falso, uma vez que ele pressupõe uma concepção de explicação e de redução que, embora seja predominante na ciência cognitiva, não leva em consideração a natureza dinâmica da cognição. Uma análise cuidadosa da estratégia explanatória cognitivista – i.e redução via análise funcional – revela que ela é válida apenas para sistemas nos quais a interação entre os seus componentes internos é mínima. Tal análise coincide com a visão cognitivista da mente entendida como um sistema composto por representações mentais. Sustentaremos que a mente é um sistema incorporado e situado, cuja natureza dinâmica não pode ser explicada pela estratégia cognitivista tradicional. Como ocorre freqüentemente com os sistemas dinâmicos, a causalidade circular se faz presente, o que significa dizer que variáveis de ordem superior, no plano macroscópico, restringem o comportamento dos componentes de ordem inferior, no plano microscópico. Esta noção de causalidade circular indica a importância de variáveis no plano macroscópico para os processos que operam no plano microscópico. Forneceremos exemplos de aplicação da causalidade circular na cognição para ilustrar a inadequação das estratégias explanatórias reducionistas tradicionais. Concluiremos, então, que o dilema proposto por Kim pressupõe um modelo de explicação reducionista que é inapropriado para abordar os aspectos dinâmicos da cognição. Mais especificamente, argumentaremos que o fisicalismo não conduz ao epifenomenalismo nem ao mistério.De modo geral, sustentamos que uma compreensão apropriada da natureza dinâmica da cognição pode fornecer uma saída para a oposição perene entre externalismo e internalismo. (shrink)

Os padres claretianos estiveram reunidos, em julho de 2014, na cidade paulista de Jundiaí, por ocasião dos preparativos do Capítulo Provincial, ocorrido em 2015. Inspirados ‘nas alegrias e nas esperanças, nas tristezas e nas angústias’ apresentadas na Constituição Pastoral GS, n 1, do Concílio Ecumênico Vaticano II, os capitulares foram às Fontes do nascimento e do carisma da Congregação. Vivendo as salutares motivações dos 120 anos de presença em terras brasileiras, celebradas em 2015, propuseram estudar a Exortação Apostólica Evangelii Gaudium (...) do Papa Francisco, para entender melhor os desafios pastorais como claretianos na Igreja de Cristo Jesus presente no Brasil e lançaram-se na proposta apresentada pelo Pontífice sobre a Igreja em saída. O Artigo ‘Claretianos e os desafios pastorais – Igreja em saída’ faz parte da minha colaboração aos padres capitulares, que reunidos, buscaram metas e perspectivas, para a presença transformadora e evangelizadora como claretianos no Brasil. (shrink)

This article aims to make a parallel between the act of Christ, Son of God who is led by the Holy Spirit to face the devil and his temptations in the dry environment of the desert, and the act of the Christian families, who should have the same enthusiasm to let be led by the Spirit that will take them to dense and problematic realities in order to overcome evil. It is also related to the thinking of the evangelist through (...) an exegetical-semantic analysis with the Pope Francis message, present in his two apostolic exhortations: Evangelii Gaudium and Amoris Laetitia in which he emphasizes that the vitality of the Christians, along with their families, must have the effort to evangelize those who are more distant, facing tribulation realities. (shrink)

This paper is the result of three interviews held in Paris, between the months of October and November 2015. Respondants were: the philosopher Marcel Gauchet, diretor of studies at the Ecole des Hautes Etudes EHESS; political scientist and historian of secularity, Philippe Portier, diretor of studies at the École Pratique des Hautes Études EPHE Paris-Sorbonne and historian Didier Da Silva, professor of history of ideas at the Institut Catholique de Paris. The goal pursued in the context of these interviews is (...) related to the understanding of a current perspective of religion output at the thought of Gauchet, the subject of my post-doctoral research at PUC Minas, Belo Horizonte, and at the National Program for Postdoctoral PNPD, Capes. The considerations which led the analysis proposed in this paper are guided by understanding effort of some of the characteristics of the religious phenomenon in the contemporary context. What we wonder and what is defined in this effort of understanding are the reconfigurations that mark the current stage of relations between politics and religion - reconfigurations demarcating the permeabilities and the limits of the overall spectrum of those relations. In addition, more particularly, what we present here are some thoughts on the condition of secularity and religion exit in the Brazilian context. (shrink)

Este breve ensaio busca, por meio da análise estruturalista e distanciada indicada por Lévi-Strauss, aproximar o conjunto de funções literárias das relações presentes entre os personagens principais do mito de Orphéus e Eurydíkē, fundadores dos mistérios órficos da Antiguidade Clássica, e de Lot e sua esposa, apresentados no Livro de Gênesis. Os pontos correlacionados são: o ponto de partida da jornada de ambos os casais, a figura mítico-mágica que anuncia a saída, o olhar para trás da figura feminina e a (...) punição sobre elas exercida. (shrink)

Neste artigo, discutimos o papel das explicações teleológicas na teoriaGaia. Mostramos que seu principal proponente, James Lovelock, pretendeevitá-las devido a uma interpretação equivocada da natureza de taisexplicações. Na tentativa de evitar compromissos com a teleologia,Lovelock recorre ao conceito de propriedades emergentes. Esta não é,contudo, uma saída consistente, porque os conceitos de propriedadesemergentes e teleologia não são mutuamente excludentes. Discutimostambém as dificuldades de uma interpretação de Gaia de uma perspectivateleonômica, considerando problemas como o da noção de superorganismo.Para avaliar o estatuto das (...) explicações teleológicas em Gaia, examinamoso caso da interação entre algas e nuvens, que resultou num novo campo depesquisas e expõe as contribuições teóricas e empíricas que Gaia podeoferecer. Com base nos argumentos apresentados ao longo do artigo,sugerimos uma reorganização da estrutura do programa de pesquisa Gaia,visando à continuação de seu progresso teórico e empírico.In this paper, we discuss the role of teleological explanations in Gaia theory.We show that its main proponent, James Lovelock, intends to avoid themdue to a misinterpretation of the nature of teleological explanations. Inorder to avoid a commitment to teleology, Lovelock appeals to the conceptof emergent properties. This is not a consistent solution, however, since the concepts of emergent properties and teleology are not mutuallyexclusive. We also discuss difficulties in an interpretation of Gaia from ateleonomic perspective, discussing problems such as that of the notion ofsuperorganism. In order to appraise the status of teleological explanationsin Gaia, we examine the case of the interaction between algae and clouds,which gave birth to a new research field and show the theoretical andempirical contributions that Gaia can bring. Based on the argumentsdeveloped in the paper, we suggest a reorganization of the structure ofGaia research program, in order to go on with its theoretical and empiricalprogress. (shrink)

Resumo No Manifesto surrealista, de 1924, Breton explicita o produto da atividade surrealista como uma “luz de imagem”, gerado pela aproximação involuntária de duas realidades distantes. Essa estrutura dupla da imagem surrealista tem um caráter disruptivo, que rompe com a nossa percepção da realidade cotidiana. Com isso, abre-se a possibilidade de um espaço para a crítica social e histórica, bem como para uma intervenção estético-política justamente em uma sociedade na qual as formas tradicionais de crítica parecem estar neutralizadas. Essa experiência (...) surrealista e esse espaço aberto por ela Walter Benjamin caracteriza respectivamente com a fórmula “iluminação profana” e “espaço de imagem”. Ambos apresentam uma grande semelhança com alguns pontos e consequências, em seus conceitos, tanto de “imagem do pensamento”, como de “imagem dialética”, sobretudo na medida em que esses conceitos também são formulados em meio à crise cultural da sociedade europeia, nos 1920, e buscam uma saída revolucionária para a mesma. Trata-se de investigar aqui, por meio de uma análise comparativa dessas concepções de imagem, até onde vai a influência e a relevância do surrealismo para o pensamento figurativo-dialético de Benjamin e para sua compreensão da história.In the Surrealistic manifest from 1924, Andre Breton explains the product of surrealistic action as a “light of image” resulting from an arbitrary approach of two distant realities. This double structure of surrealistic image has a disrupting character that breaks our common perception of reality. Thus can open a space for social and historical criticism as well as for an aesthetical-political intervention in a society where traditional forms of criticism seem to be neutralized. Walter Benjamin defines this surrealistic experience and its opened space respectively with the expressions “profane illumination” and “image space”. Both have similarities with Benjamin’s ideas of “thought image” and “dialectical image”, especially because they were elaborated amidst the cultural european crisis in the 1920ies looking to find a revolutionary way out of it. Through a comparative analysis of these notions of image, this paper proposes to investigate the influence and the relevance of surrealism for Benjamin’s dialectical-figural way of thinking and his comprehension of history. (shrink)

O debate fomentado nos anos oitenta entre liberais e “comunitaristas” tende a contrastar radicalmente as concepções teóricas de John Rawls e Charles Taylor, sendo o primeiro o representante principal da vertente liberal e o segundo do “comunitarismo”. Ao contrário do que sustenta essa distinção, neste artigo proponho ir para além dela, a fim de defender que há convergências dos autores no que tange à discussão sobre o pluralismo. Em um primeiro momento, apresento os diagnósticos de Rawls e de Taylor quanto (...) ao fato do pluralismo nas sociedades modernas como uma característica contextual irreversível (I). Em um segundo momento, diante da tensão ética insuperável entre divergentes concepções bem, a saída mais viável caminha para a justiça. Para tanto, desenvolvo a concepção de “justiça política” de Rawls em “O Liberalismo Político” e as publicações mais recentes de Charles Taylor como em “Secularism and Freedom of Conscience”, “A Secular Age” e “Why We Need a Radical Redefinition of Secularism?”, que parecem sustentar certa “virada liberal-rawlsiana” no pensamento do autor (II). Em um terceiro momento, efetuo uma distinção entre o fato do pluralismo (razoável) e o valor do pluralismo, para finalmente concluir o artigo argumentando que tanto Rawls como Taylor tendem a defender o pluralismo como um valor político para as instituições e não como um valor moral abrangente para os indivíduos. (shrink)

O desiderato deste ensaio propõe submeter o pensamento, «em» doação, à linguagem [Sprache]. A linguagem enquanto o que gesta, recolhe, forma e conforma o Dasein em seus comportamentos. Urge pensá-la no modo da vontade de verdade, no modo da impessoalidade na saga do seu dizer, de saída, eivada de juízos valorativos e para além disso, pensar o seu outro, a saber, a poesia, para que «em» jornada a linguagem poética conclame para que desse modo habitemos propriamente o lugar sagrado. Pretende-se (...) compreender a atmosfera regente dos modos de comportamentos deste ente [Dasein] na sua cotidianidade, ambientado cientificamente, politicamente e discursivamente. Neste diapasão, refletir-se-á a linguagem desde os comportamentos científicos, em sentido lato, até o ponto disruptivo onde a linguagem, como posse da verdade, se dê como possibilitadora de um salto para um pensar poético. E como consequência, a partir do gesto dito iluminado do poeta, a linguagem num dado abandono proporcione uma serenidade imperturbável. (shrink)

O artigo pretende analisar e sugerir uma saída para o paradoxo democrático, o dilema moral constitutivo entre a soberania nacional do Estado democrático liberal e o reconhecimento dos direitos humanos dos estrangeiros, apontado por Donatella Di Cesare. Para isso, serão reconstruídos o referido paradoxo, a partir das críticas da autora a Michael Walzer e David Miller, e a solução apontada por ela, que envolve a superação da ordem estadocêntrica e a criação de uma comunidade política que não seja centrada na (...) identidade nacional. Em seguida, serão sucessivamente analisadas as posições de tais autores, mostrando-se que as críticas feitas por Di Cesare não correspondem aos trabalhos desenvolvidos por eles sobre comunidade política e identidade nacional. Por fim, será sugerido que há congruências entre esses três autores que poderiam ajudar na construção conceitual de um conceito de comunidade política capaz de oferecer uma direção inicial de saída do paradoxo democrático. (shrink)

O presente trabalho constrói uma ponte teórica entre Hegel e Marcuse, com intento de demonstrar a possibilidade de transformações históricas concretas, oferecida pela experiência estética. Tendo como paradigma a sociedade administrada, procurou-se estabelecer, a partir de Marcuse e Hegel, um caminho que demonstra como o indivíduo plasma a razão na história, o que pressupõe uma ação libertadora consciente. Todavia, em uma sociedade unidimensional, não há abertura para outras dimensões e, portanto, a razão unidimensional se torna totalitária, paralisando a história. Nesse (...) sentido, buscou-se demonstrar a saída para a dimensão estética, que propicia uma negação da unidimensionalidade da razão moderna. O indivíduo bidimensional, ie, que está aberto para a realidade e para a dimensão estética, pode plasmar a razão na história e, portanto, transformar o mundo. (shrink)

Uma das questões que desafia educadores e educador@s [1], inserid@s no campo da relação que envolve os processos de ensino e de aprendizagem, consiste no papel da educação do ponto de vista da vida em sociedade. E uma resposta aceita de forma genérica aponta para a dimensão da humanização. Questiona-se: até que ponto a relação educativa possui a capacidade e potencialidade de humanizar? Como relacionar a construção do conhecimento à perspectiva de valoração que promova a sociabilidade humana? A partir destes (...) questionamentos abordamos duas dimensões fundamentais: a ética e a moral, campos que estão na base da cultura, do mito, das relações de poder e, portanto, da política. Assim, esse texto objetiva refletir sobre os impactos da ética e da moral nas relações de poder e no processo de humanização, apontando para uma relação dialógica, na perspectiva da alteridade, como uma das saídas viáveis para a humanidade. E para tanto, utilizamos Martin Buber (1974, 1987) e Paulo Freire (1979, 1983) como principais referências teóricas, pensando o papel da educação no enfrentamento deste problema. A partir das leituras, compreendemos o conceito de alteridade, que aponta para o caminho da desmitologização da realidade por meio desta mesma dimensão, que pode ser compreendida no campo da educação. Concluímos que, somente na perspectiva da ética, esta relação pode ser dialógica. E, somente na relação dialógica este processo pode ser transformador e libertador. Esse procedimento educativo potencializa relações de solidariedade e, consequentemente, humaniza em seu significado mais pleno de ser com @ outr@. [1] Utilizamos o símbolo “@” para referenciar de modo simultâneo os gêneros feminino e masculino. Trata-se de um posicionamento político-cultural que vem de encontro às normas gramaticais postas. (shrink)

Esse artigo tem como objetivo investigar o ensino de filosofia e sua inserção e retirada do currículo da educação ao longo da história da educação no Brasil. A pesquisa é documental e bibliográfica e tem como referência teórica o método materialista histórico e dialético. Para a discussão a história da educação utilizamos as obras de Saviani (2007), para a discussão sobre ensino de filosofia no Brasil, utilizamos as obras de Ceppas (2010), Fávero (2004), Jaime (1997), Belieri e Sforni (2012/2013). A (...) discussão sobre o Estado e as questões ligadas à educação no contexto econômico e político, foram embasadas em Marx e Engels (2001), Carnoy (1984), Deitos (2008), Bruno (2001), Prado Jr (1998) e Tonet (2005). O Ensino de Filosofia esteve presente na educação brasileira, desde a chegada dos jesuítas, voltado à formação da elite. Ao longo da história da educação no Brasil, o ensino de filosofia não se consolidou no currículo, sendo até mesmo proibido na ditadura militar. Seu retorno, pós ditadura militar, aconteceu em 2008, garantido por lei. Em 2016, com a MP 746 (Lei 13.415/2017) a obrigatoriedade foi revogada. Conclui-se, dentre outras questões, que a entrada e saída do ensino de filosofia do currículo, está ligada aos interesses governamentais, às questões econômicas e políticas, bem como às contribuições da filosofia para a formação de estudantes críticos e pensantes, e para a compreensão da realidade e da inserção em sua transformação. (shrink)

Interpretar a passagem de Barbara Cassin da ontologia à logologia sofística, do gozo do ser ao gozo do corpo, exige uma secundariedade crítica, na via significante de uma feminilidade sofística. Trata-se de desconfinar o logos da idiotia do privado com seu gozo dito fora do corpo, o mais baixo grau de liberdade. Um desafio decolonial, desvio da relação sexual à relação modernidade/colonialidade, ambas furadas. Como estratégia, nem fórmula positiva e nem negativa, mas uma operação subtrativa. Literalmente, uma saída pelo equívoco (...) ab-senso ao plural das diferenças, prestigiando-se não a angústia, mas o riso. (shrink)

O artigo tem como objetivo responder como um cognitivista moral pode aceitar o experimento de pensamento da Terra Gêmea Moral sem aceitar o Cognitivismo não-descritivista de Terence Horgan e Mark Timmons. A fim de oferecer a resposta almejada, serão expostas as conclusões semânticas que esses filósofos extraem da versão desse experimento de pensamento que se aplica ao realismo moral naturalista de Peter Railton. Será proposto que mesmo que um defensor do cognitivismo moral descritivista, como Railton, aceite a objeção de Horgan (...) e Timmons, e abandone o realismo moral naturalista, ele não precisa aderir à teoria metaética do Cognitivismo não-descritivista e à sua ontologia moral antirrealista. Ele tem como saída aderir ao Cognitivismo não-realista de Derek Parfit, que, conforme será argumentado, possivelmente é uma teoria metaética superior ao Cognitivismo não-descritivista. (shrink)