info:eu-repo/semantics/publishedVersion.

Desde las atalayas del proceso globalizador se ha tratado de finiquitar la historia, pero la respuesta ha sido la destrucción del propio intento: la historia les ha devuelto la pelota. La modernidad se ha construido sobre dos pilares -léase torres- que han caído por tener los pies de barro, como el gigante del libro de Daniel. Sujeto y Razón, sesgados desde una comprensión miope, han sido los sustentos ideológicos de todo el proceso que ha llevado a la construcción de un (...) magno imperio en occidente, pero sus días han tocado a su fin, no porque sus propuestas no tuvieran validez fáctica, sino porque no podían responder a la necesidad humana de felicidad perenne. (shrink)

El artículo pretende analizar, a través de la historia, la cuestión de la patologización trans*, que ha contado y cuenta con una oposición bastante amplia por parte de diversos colectivos. El debate político de la cuestión (por medio de la petición de normativas y leyes que regulen determinados aspectos de la identidad) hace que una cuestión individual como es la identidad haya pasado a ser un tema colectivo. Que sea asunto colectivo hace que sea imposible desligar la biología de la (...) medicina, el derecho o la política. Es esta interdisciplinariedad lo que dota hoy en día a la cuestión trans* de tanta relevancia, tampoco exenta de polémica con otros movimientos sociales, como las redes sociales han venido mostrando últimamente. No obstante, es la gran visibilidad que ha obtenido por diferentes medios la cuestión trans* lo que la hace susceptible de múltiples análisis, que, como se ha dicho anteriormente, no se limitan a una única disciplina o a un único punto de vista. (shrink)

Uma das constantes da obra de Bernardo Carvalho, por certo, é a investigação do passado compreendido como lacunar, em que a memória pessoal torna-se terreno inseguro e incapaz de oferecer uma imagem unificadora dos diversos relatos dos personagens. Em O filho da mãe, o autor cria personagens atravessados pela história de guerras que constitui a União Soviética, que, mais tarde, infligiu às repúblicas independentes não somente a miséria e a morte, mas a marca indelével de ser o “outro”, o (...) não-desejado, o que deve ser apagado da memória e do território da velha Rússia.Carvalho propõe desde o princípio da leitura novas formas de se lidar com a memória e o esquecimento para que, quem sabe, esses sujeitos à margem consigam sobreviver por mais um dia, no intervalo entre a lembrança de quem são e a tentativa de apagar suas próprias identidades para seguir em frente.O presente artigo investiga, por um lado, os diversos conflitos entre os planos históricos e ficcionais e a forma como são dispostos no romance; a própria ficção trabalha com o sentido de deslizamento das categorias de memória e esquecimento para construir um espaço libertário em que certos personagens tendem a escapar de definições essencialistas. Por outro lado, entre as ruínas da São Petersburgo recriada por Carvalho, é possível explorar os caminhos entre a cidade e os afetos dos protagonistas homossexuais, ambos órfãos de qualquer forma de pertencimento. (shrink)

To what extent do early intuitions about ownership depend on cultural and socio-economic circumstances? We investigated the question by testing reasoning about third party ownership conflicts in various groups of three- and five-year-old children (N = 176), growing up in seven highly contrasted social, economic, and cultural circumstances (urban rich, poor, very poor, rural poor, and traditional) spanning three continents. Each child was presented with a series of scripts involving two identical dolls fighting over an object of possession. The child (...) had to decide who of the two dolls should own the object. Each script enacted various potential reasons for attributing ownership: creation, familiarity, first contact, equity, plus a control/neutral condition with no suggested reasons. Results show that across cultures, children are significantly more consistent and decisive in attributing ownership when one of the protagonists created the object. Development between three and five years is more or less pronounced depending on culture. The propensity to split the object in equal halves whenever possible was generally higher at certain locations (i.e., China) and quasi-inexistent in others (i.e., Vanuatu and street children of Recife). Overall, creation reasons appear to be more primordial and stable across cultures than familiarity, relative wealth or first contact. This trend does not correlate with the passing of false belief theory of mind. (shrink)

The role played by witnesses of bullying in nursing settings remains little studied, despite their potential relevance in explaining the onset and development of bullying. The objective of this study was to develop a model to account for witnesses’ intention to help and helping behaviour in response to bullying in a nursing setting. Three hundred and thirty‐seven witnesses completed self‐report measures of variables predicting intention to help and helping behaviour. A full structural model was constructed using structural equation modelling. The (...) intention to help victims was elicited by tension, group identity, support to peers’ initiative to intervene and absence of fear of retaliation. However, engagement in helping behaviour was only predicted by the absence of fear of retaliation. This study shows that witnesses of bullying in nursing settings do not remain impassive, but their experienced discomfort and intention to help victims is not sufficient to predict helping behaviour. Fear of possible retaliation if intervening in favour of victims constitutes a crucial factor explaining witnesses’ hesitation to help victims. Several implications for the implementation of policies directed at eradicating bullying in nursing settings are discussed. (shrink)

The purpose of this study is to understand institutional violence (IV) in the relationships between health professionals, hospitalized children, and family members. This is a qualitative study developed at the pediatric inpatient unit of a university hospital in the city of Salvador, Bahia, Brazil. The research participants consisted of 39 health professionals who specialized in pediatrics and 10 family members of hospitalized children. Semi‐structured interviews were the method used for data collection. Using discourse analysis as a basis and taking a (...) Foucauldian perspective, the researchers observed that the expressions of IV could be traced to abusive power relations within the system. We found four discursive forms within the data set: communication problems as IV, violence through inattention and neglect, violence as an action and consequent materialization on the body, and psychological violence as a submission mechanism. Based on these findings, we argue that professionals, managers, the scientific community, and users might be able to better guarantee the safety of children by recognizing IV and effectively intervening in it. (shrink)

O presente texto narra uma experiência de formação de alfabetizadores de jovens e adultos: uma alfabetização filosófica de 40 horas com 300 alfabetizadores em julho de 2022, como primeira etapa do Programa “Supera RN” em Pau dos Ferros, dentro da Política de Superação do Analfabetismo do Estado do Rio Grande do Norte (RN). O texto tematiza em que sentido a experiência de Alfabetização filosófica se inspira e ao mesmo tempo se diferencia do curso de Alfabetização oferecido por Paulo Freire em (...) Angicos em 1963. Inspirado na curiosidade e no compromisso de Paulo Freire com os esfarrapados do mundo, o conceito “alfabetização filosófica” propõe uma formação experiencial sustentada nas seguintes disposições: escutar atentamente o mundo humano e não humano que nos rodeia; pensar juntos com cuidado e calma; relacionarmo-nos cooperativa e não competitivamente com as ideias das outras pessoas; perguntarmo-nos, colocando em questão, nossa vida e a maneira como nos relacionamos com ela, num tempo especial, singular, suspendido; conversar como iguais na busca de enfrentar as exigências de nossa comunidade; inventar novas formas de estar com outras e outros. O texto apresenta como essas disposições foram pensadas e praticadas durante a alfabetização filosófica em Pau dos Ferros, RN, através de cinco princípios (perguntar; escutar; tempo de infância; igualdade; pensar juntos) e lança algumas perguntas sobre possíveis desdobramentos da alfabetização filosófica no campo de formação de professores. (shrink)

Os objetivos do presente estudo foram: realizar uma série histórica dos procedimentos realizados pelos serviços odontológicos na Atenção Primária em Saúde (APS) no município de Canoas e verificar a redução da proporção de procedimentos de exodontia. Os dados foram coletados do Departamento de Informática do SUS (DATASUS) e foram agrupados em blocos de procedimentos odontológicos: exodontias, restauradores, preventivos, periodontais, endodônticos/urgências e outros procedimentos. Verificou-se que houve redução da proporção de exodontias e quando foram calculadas as médias do período de 10 (...) anos, utilizando os critérios específicos da APS e do IDSUS, as proporções de exodontias foram 4,46% e 4,83%. Neste contexto, conclui-se que a série histórica evidencia a redução das proporções de exodontias no município e as médias das proporções das exodontias no período avaliado foram maiores quando comparadas com a meta estabelecida pelo Plano Anual de Saúde (2,8). (shrink)

The current study verified the association between cognitive process such as attention, executive functioning, and legal capacity in patients with bipolar disorder. The sample consisted of 72 participants, assorted to episodic patients, euthymic patients, and healthy controls. We used the following neuropsychological measures: subtests of the Wechsler Abbreviated Intelligence Scale : vocabulary and matrix reasoning; Continuous Performance Test ; Five Digit Test ; and Rey–Osterrieth Complex Figure. Euthymic patients expressed slower processing speed compared to HC. They tended to make more (...) errors with slightly worse discrimination, suggesting more impulsiveness. On the contrary, episodic patients showed worse discrimination, committed more omissions, were more inconsistent with regard to response speed, showed more difficulties in organizing their actions, and were more rigid. The results suggest that bipolar patients in episode express more cognitive impairments that can compromise the quality of legal capacity. These results highlight the need for more protective support for episodic BD patients regarding legal capacity. (shrink)

Neste artigo, apresentamos parte de um estudo realizado em um grupo aberto do Facebook de negacionistas das vacinas. Com referenciais teóricos pautados na Teoria AtorRede (ANT) e nos estudos de Bruno Latour, Anne-Marie Mol e John Law, tivemos o objetivo de mapear os processos de atuação e de construção de realidades de um grupo de negacionistas da vacina. Além da ANT, nossas orientações metodológicas estiveram pautadas também na Análise de Rede Social (ARS). Assim, investigamos posts e o conteúdo dos comentários (...) produzidos por membros da comunidade entre os meses de março e abril de 2021. Nossos resultados indicam que os participantes dessa comunidade antivacina produzem realidades em que se observam movimentos de ataque e de defesa contra a ciência. Diante disso, sugerimos que também nos posicionemos diante desta guerra em prol da defesa da ciência, dos cientistas, do conhecimento científico, assim como da democracia e da composição de um bom mundo comum. (shrink)

Razão e liberdade são tidas como os princípios fundadores da sociedade industrial e tecnológica do capitalismo avançado. Para garantir a validação de seu discurso, a tecnologia dispõe de sofisticadas formas de controle, que atuam na consolidação da unidimensionalidade como elemento garantidor da coesão social e da manutenção do status quo. Para isso, o “ordenamento tecnológico” recebe o apoio de uma “coordenação política e intelectual”, que garantem a eficiência processual e a eficácia teleológica das diversas formas de controle da civilização industrial (...) avançada. Este artigo tem como objetivo compreender e expor como para Marcuse, a sociedade do capitalismo afluente, com suas novas formas de controle, protagoniza a formação e consolidação da cultura da unidimensionalidade. Para tanto, a partir do método dialético do filósofo frankfurtiano, debateremos temas como, a contenção do pensamento crítico, condicionamento das necessidades humanas e a racionalidade tecnológica. No intercurso de nossa exposição mostraremos que por trás do discurso da liberdade, a nova sociedade industrial tecnológica, impõe suas formas específicas de controle sobre os indivíduos tendo como resultado a formação de um sistema social unidimensional, onde não há lugar para o pensamento crítico, tido como supérfluo. Pois, não só ameaça a atual compreensão de progresso tecnológico da sociedade unidimensional, como também é capaz de inverter a ordem do discurso estabelecido e desmontar toda e qualquer convivência social do atual status quo. (shrink)

Adotei uma abordagem experimental para essa questão. Atos de vontade livre são precedidos por uma mudança elétrica específica no cérebro 3, que inicia 550 milissegundos antes do ato. As pessoas tomaram consciência da intenção de agir 350-400 milissegundos depois do início do RP e 200 milissegundos antes do ato motor. O processo volitivo é, portanto, iniciado inconscientemente. Mas a função consciente ainda poderia controlar o resultado; pode vetar o ato. O livre-arbítrio não é, portanto, excluído. Essas descobertas impõem restrições às (...) visões de como o livre-arbítrio pode operar; não faria iniciar um ato voluntário, mas poderia controlar a realização. As descobertas também afetam perspectivas de culpa e responsabilidade. (shrink)

O presente artigo consiste no registro de memórias de um diretor e de uma diretora que atuaram em escolas públicas de M inas Gerais, e na análise de suas narrativas. O objetivo foi captar suas representações sobre as práticas administrativas e pedagógicas rememoradas dos anos de exercício profissional. Com a metodologia da história oral, nossa investigação buscou construir uma interpretação a respeito de atitudes, posturas e práticas enraizadas nos rituais da escola contemporânea. Pudemos observar que no período estudado havia uma (...) política extremamente centralizada, cujas diretrizes eram difundidas pelos órgãos centrais da administração burocrática. O trabalho de gestão das unidades escolares era pautado, principalmente, pelo controle do cumprimento das normas estabelecidas pela política pública de educação. (shrink)

Objective To evaluate the modes of death and treatment offered in the last 24 h of life to patients dying in 10 Brazilian intensive care units (ICUs) over a period of 2 years. Design and setting Cross-sectional, multicentre, retrospective study based on medical chart review. The medical records of all patients that died in seven paediatric and three adult ICUs belonging to university and tertiary hospitals over a period of 2 years were included. Deaths in the first 24 h of (...) admission to the ICU and brain death were excluded. Intervention Two intensive care fellows of each ICU were trained in fulfilling a standard protocol (κ=0.9) to record demographic data and all medical management provided in the last 48 h of life. The Student t test, Mann–Whitney U test, χ2 test and RR were used for data comparison. Measurements and main results 1053 medical charts were included (59.4% adult patients). Life support limitation was more frequent in the adult group (86% vs 43.5%; p<0.001). A ‘do not resuscitate’ order was the most common life support limitation in both groups (75% and 66%), whereas withholding/withdrawing were more frequent in the paediatric group (33.9% vs 24.9%; p=0.02). The life support limitation was rarely reported in the medical chart in both groups (52.6% and 33.7%) with scarce family involvement in the decision making process (23.0% vs 8.7%; p<0.001). Conclusion Life support limitation decision making in Brazilian ICUs is predominantly centred on the medical perspective with scarce participation of the family, and consequently several non-coherent medical interventions are observed in patients with life support limitation. (shrink)

The present framing of the cultural debate in terms of materialism versus religion has allowed materialism to go unchallenged as the only rationally-viable metaphysics. This book seeks to change this. It uncovers the absurd implications of materialism and then, uniquely, presents a hard-nosed non-materialist metaphysics substantiated by skepticism, hard empirical evidence, and clear logical argumentation. It lays out a coherent framework upon which one can interpret and make sense of every natural phenomenon and physical law, as well as the modalities (...) of human consciousness, without materialist assumptions. According to this framework, the brain is merely the image of a self-localization process of mind, analogously to how a whirlpool is the image of a self-localization process of water. The brain doesn’t generate mind in the same way that a whirlpool doesn’t generate water. It is the brain that is in mind, not mind in the brain. Physical death is merely a de-clenching of awareness. The book closes with a series of educated speculations regarding the afterlife, psychic phenomena, and other related subjects. (shrink)

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)

Several countries maintain universal health coverage, which implies responsibility to organize delivery formats of healthcare services and products for citizens. In Brazil, the health system has a principle of universal access for more than 30 years, but many deficiencies remain and the country observes a day practice for those seeking judicial decisions to determine provision of healthcare.

In this article it is defended that the notion known as “The mark of the cognitive” is better characterized as a process that performs the function of generating intelligent behavior, in a flexible and adaptive way, capable of adapting to circumstances, given it is a context sensitive process. For that, some relevant definitions of cognition are examined. In the end, it is pointed out that the definition of the mark of cognition as a context-sensitive process takes into account several factors (...) that were added as constitutive parts of cognitive phenomena over the years, especially the 4E Cognition, which cannot be satisfactorily accommodated alongside the preceding notions of cognition. Accordingly, this essay shouldn’t be mistaken merely as an exercise in intellectual history, but as a brief and accessible attempt to advance the debate. (shrink)

The traditions about isrāʾīliyyāt that were seen almost in all the types of Islamic sciences appeared in the sources of tafsīr from early periods. These traditions that were generally used to explain the Qurʾān were seen problem and critisized by some exegetical specialists. Even though corresponding to a relative later period in the classical era, an approach was tried to put forward in view of the traditions about isrāʾīliyyāt. This methodological concern for isrāʾīliyyāt in classical period has increased and been (...) influential for many researchers from east and west to work on this issue in modern times. There has been reached to important results about the issues of the definition of isrāʾīliyyāt, the source of it, its spread in Islamic sciences, its aim of usage, the progress of these positive-negative attitudes against these traditions in historical process. But it is important to discuss some evaluations and analysis again that put forward in this process when different cases about the issue are taken into consideration. According to this, a series of problem, such as how the isrāʾīliyyāt can be defined in tafsīr, when the criticism of isrāʾīliyyāt started, whether Biqāʿī was the first exegete who made reference to Bible or not will be discussed considering relevant resources in this article.Summary: Since the early periods, isrā’īliyyāt narratives were used as a source of information in tafsīrs. These narratives, which are transmitted in various tafsīrs of the Qur’ān, one of the main sources of Islamic religion, have also taken the methodological interests of some exegete since the early periods. This interest continued in the modern period, and both Western and Eastern researchers made research on isrā’īliyyāt. Some of the findings, analyses, and claims available in researches on this subject will be reexamined in this article. The first of these is the problem of the definition of isrā’īliyyāt. In contemporary research, inclusive definitions are made for isrā’īliyyāt, seen in all sources. These definitions do not allow for a refined description of isrā’īliyyāt which is handled in terms of different intentions in the sources of each different field and which varies in terms of the issues it covers, leading to the underestimation of some of its aspects in relevant fields. In the definitions, it is stated that isrā’īliyyāt is mostly learned from the Ahl al-Kitāb, (the People of the Book) it became widespread along with Islām and it included narratives about caliphs, dynasties, and Mahdī, as well. Another issue is to be emphasized that they are fictive or mythological. In classical tafsīrs, isrā’īliyyāt is observed to be related mainly with the history of the Ahl al-Kitāb or with the subjects they know about. In the modern era, the narratives about the ancestors of the Arabs have been identified as isrā’īliyyāt. If some of the isrā’īliyyāt narratives are related to the history of Arabs, then their resource should be the historical-cultural memory of Arabs. However, as almost all Qur’ānic stories were somewhat known before the revelation period and relations with the Ahl al-Kitāb dated back to times long before the Islamic period, the claim that these narratives became widespread along with Islām should be revised. It is also problematic to emphasize the legendary nature of some of the isrā’īliyyāt and to make that as a reason to reject all. Such emphasis also leads to the underestimation of the functions of narratives in tafsīrs. In isrā’īliyyāt, tafsīr was used for i) interpreting the ambiguous words in the stories, ii) to bring evidence to the Ahl al-Kitāb, and ii) tarhīb-targhīb (encouragement-warning). These narratives can be used as a source in tafsīr unless they are explicitly falsified by the data of fields such as history, history of religions and archaeology as well as the Qur’ān and the true Sunnah. The first criticisms of isrā’īliyyāt are claimed to belong to exegete like Ibn al-‘Arabī (d. 543/148) or Ibn ‘Aṭīyah (d. 541/1147). However, criticism of isrā’īliyyāt is also observed in the tafsīrs of earlier exegete, such as al-Māturīdī (d. 333/944), al-Māwardī (d. 450/1058) or al-Ṭūsī (d. 460/1067). They do not necessarily have to use the term isrā’īliyyāt explicitly in their criticism like the later ones. If the narratives they criticize and the reasons for their criticism are the same as those of the later exegete, it will be necessary to date the criticism of isrā’īliyyāt back to the 4th Century of the Hegira. The understanding that "the expression in the story is sufficient, it is unnecessary to deal with the ambiguities; instead, it is necessary to deal with the lesson and wisdom in the story" is one of the criteria that Muḥammad ‘Abduh (d. 1905), who is deemed to be the pioneer of the strict criticism of isrā’īliyyāt in the modern period, took as basis in this criticism, is valid for the exegete of the classical period, as well. Although exegete, such as al-Ṭabarī (d. 310/923), al-Māturīdī, al-Rāzī (d. 606/1210), and Abū Ḥayyān (d. 745/1344) who had this understanding, gave place to isrā’īliyyāt, these people recognized that "these narratives were not final, binding or necessary”, indeed. The understanding that such expression in the story is sufficient, which is one of the reasons for such awareness in the classical period, seems to have turned into a strict rejection in the modern period. Another issue is the claim that Biqā‘ī (d. 885/1480) was the first exegete to systematically benefit from the Bible in tafsīr in the classical period. However, al-Daylamī (d. 593/1197) before Biqā‘ī, is also observed to have used the Old Testament systematically in tafsīr. He cited the Tanakh in his period in two ways. He either directly quoted from the translation of Tanakh or the Hebrew text written in Arabic letters. Another exegete who used the Tanakh as a source in his tafsīr was al-Ṣafadī (d. 696/1296). He enriched his tafsīr with systematic quotations from the Tanakh. Therefore, the use of the Bible as a source of interpretation in the classical period should not be started with Biqā‘ī. The reason why the pioneer exegete of the classical period did not directly use the Bible is claimed to be the fact that they falsified it and deemed the isrā’īliyyāt narrated from the predecessors to be more reliable. However, it is known that a significant portion of the isrā’īliyyāt, which was orally transferred from the predecessors, is based on written sources, particularly including the apocryphal texts. So just like the Bible, isrā’īliyyāt, which was orally transferred from the predecessors, is problematic in terms of authenticity. This allows us to argue that classical exegete have an inconsistent attitude, indeed. On the other hand, when we take into account the fact that classical exegetes criticize these narratives from time to time and believe that they are not final or binding, the problem of potential inconsistency disappears. Accordingly, they did not deem chain transmission of these narratives from the predecessors by reliable transmitters to be a sufficient reason for their acceptance and adoption for good and all. (shrink)

Apresentam-se os resultados clínicos principais de uma primeira investigação efectuada a familiares de doentes sob tratamento paliativo no domicílio da área de Lisboa, com o instrumento de medida da satisfação SERVQUAL Modificado. Dos 58 familiares/doentes que responderam ao questionário apenas uma minona estava insatisfeita (uma classe de 5 indivíduos mostra-se francamente insatisfeita), uma classe de 15 estava moderadamente satisfeita, havendo 38 individuos fortemente satisfeitos com a qualidade e prontidäo dos serviços prestados. Porém urna percentagem elevada de doentes, segundo a opinião (...) retrospectiva dos cuidadores, faleceu com sintomatologia agravada, nomeadamente dores (60%), obstipação (67%) e depressão/ansiedade (43%). Discute-se a consistência e validade do questionáno SERVQUAL Modificado, contextualizam-se os resultados no que é o standard da prática da MCP e integram-se na promoção da dignidade humana no fim da vida. We present the main clinical findings of research on palliative home care, carried out among relatives of patients in the Lisbon area. An adapted version of SERVQUAL was used. Of a total of 58 carers surveyed only a small number (5) was unsatisfied 15 were only moderately satisfied. 38 family carers were strongly satisfied with the services. Yet, a high percentage of patients, as viewed in retrospect by their relatives died with some aggravated symptoms: 60% with more pain, 67% constipation, and 43% anxiety/depression. We discuss the consistency and validity of this adapted SERVQUAL tool and the main results are contextualized beanng in mind the standard practice of palliative medicine and the pursuit of human dignity in death. (shrink)

In this essay, we discuss the relationship between education, human education and ethics in the context of orthodox neoliberalism, as well as some challenges presented to educational policy in Brazil. It is characterized as an exploratory study of a theoretical nature and is part of a set of three research projects at the doctoral level, carried out at a university in southern Brazil from 2017 to 2020. By contextualizing the current moment of neoliberalism in the country and presenting some foundations (...) of a human and ethical formation, we point to the current challenges present for the consolidation of an educational policy whose horizon is full human formation. The studies show that educational policy from the perspective of human formation today needs to guarantee conditions that articulate, within the school, access to scientific knowledge, creativity and self-organization of the subjects of the pedagogical process in its entirety. Keywords: Education. Human formation. Ethics. Neoliberalism. Education policy. (shrink)

Departing from Anderson’s (2016) suggestion that there are three communities in Peirce’s thought corresponding to his three normative sciences of logic, ethics, and esthetics, I argue that these communities partake in a relationship of dependence similar to that found among the normative sciences. In this way, just as logic relies on ethics which relies on esthetics, so too would a logical community of inquirers rely on an ethical community of love, which would rely on an esthetic community of artists. A (...) community could conduct inquiry together only if it pursued the same goal; and it could pursue the same goal only if it first imaginatively construed it. Any logical or ethical community requires a shared imaginative repertoire of ideal ends. (shrink)

Turing’s much debated test has turned 70 and is still fairly controversial. His 1950 paper is seen as a complex and multilayered text, and key questions about it remain largely unanswered. Why did Turing select learning from experience as the best approach to achieve machine intelligence? Why did he spend several years working with chess playing as a task to illustrate and test for machine intelligence only to trade it out for conversational question-answering in 1950? Why did Turing refer to (...) gender imitation in a test for machine intelligence? In this article, I shall address these questions by unveiling social, historical and epistemological roots of the so-called Turing test. I will draw attention to a historical fact that has been only scarcely observed in the secondary literature thus far, namely that Turing’s 1950 test emerged out of a controversy over the cognitive capabilities of digital computers, most notably out of debates with physicist and computer pioneer Douglas Hartree, chemist and philosopher Michael Polanyi, and neurosurgeon Geoffrey Jefferson. Seen in its historical context, Turing’s 1950 paper can be understood as essentially a reply to a series of challenges posed to him by these thinkers arguing against his view that machines can think. Turing did propose gender learning and imitation as one of his various imitation tests for machine intelligence, and I argue here that this was done in response to Jefferson's suggestion that gendered behavior is causally related to the physiology of sex hormones. (shrink)

In the history of İslāmic thought, Māturīdī is a famous scholar both in the field of kalām and tafsir. Being approved by Māturīdī, the distinction of tafsir and ta’wīl, which makes possible to take the comments made about the verses into sistematic framework, is quite important. There is an important information both about content of the distinction approved by Māturīdī and the main reasons that necessiated this distinction in the introduction of Samarqandī’s Sharh at Ta’wīlāt. From this information, it is (...) understood that the distinction of tafsir and ta’wīl had dated back to older time than Māturīdī and previous scholars dealed with the problem that necessiated this distinction and Māturīdī inherited this distinction from his predecessors. Information in the Sharh at Ta’wīlāt reveals that according to Māturīdī the companions had made interpretation (ta’wīl) in addition to tafsir and the explanations made by certain evidences is tafsir too. Therefore this information gives us the opportunity flexing the acceptance of the idea “tafsir, is dedicated to the companions, ta'wīl is dedicated to fuqaha (jurists)” and asserting that companions and scholars made both tafsir and ta’wīl. In this paper, we will research whether the distinction tafsir and ta’wīl regarded by Māturīdī completely belonged to his or not and content of the distinction and its reasons. We will also analyze this distinction according to examples in the Ta’wîlāt. Summary: An important distinction is made between the concepts of tafsir and ta’wīl in the short preface of Māturīdī's tafsir, and this distinction is particularly prominent in contemporary tafsir studies. Because from the point of view of the value they carry, the explanations for these differences and concepts express the legitimacy of the following mufassirūn (writers of a commentary on the Qur’an) to be able to perform tafsir, as well as the value of the explanations found in tafsir literature in terms of certainty. In Ta'wīlāt, tafsir is described as the precise determination of what is intended. Determination of what is exactly intended in verse/wording is bound to certainly know the conditions under which it was revealed. Because they are the first to be addressed directly and they witnessed the context, the tafsir is only for the companions (ṣaḥābah pl. aṣḥāb). On the other hand, ta’wīl is not a definite determination of what is intended, but rather it is explained as putting the possibilities forward. In this case, ta’wīl is dedicated to the scholars after the companions. When we look at the other tafsir sources that include his views, it can be understood that this brief information in the preface of the tafsir which survived to our day is partially incomplete. Samarqandī's Sharhu’t-ta'wīlāt is the most important of these sources. According to the information here, Māturīdī states that some scholars distinguish tafsir and ta’wīl from each other. In these distinctions, tafsir is either described in relation to a definitive statement or in relation to being familiar with the conditions of revelation, while ta’wīl is described as extracting meanings from the verses and making possible meanings without claiming certainty. These explanations show that the distinction between tafsir and ta’wīl in Ta'wīlāt's preface was mainly based on the period before Māturīdī. These statements, which Māturīdī transmitted from some scholars in the beginning of Sharhu’t-ta'wīlāt, were then transmitted by Omar al-Nasafī, Mahāyimī and Molla Husrev. In some sources, it was also transmitted that similar explanations were made by scholars such as an-Nadr b. Shumayl, al-Hussein b. Fadl al-Bacelī and Ibn Durayd before Māturīdī.Some explanations of Māturīdī in Ta'wīlāt enables the theory of tafsir-ta’wīl to be understood at a wider level. When the examples are examined, it is observed that Māturīdī exhibited two types of attitude against the tafsir of the companions. He states that one of these is that if the transmission is true, what is intended is exactly what is stated in the narrated. The second is that he sometimes does not accept these explanations and suggests additional opinions. The reason he refuses is that sometimes he does not find the transmission reliable, and sometimes he thinks that companions performed ta'wīl. If this is the case, the dedication of ta’wīl to those coming later should not be absolutized. Because the companions can perform both tafsir and ta’wīl. The examples in Ta'wīlāt clearly reveal what areas tafsir, which is defined as a definite statement, covers. According to this, first, tafsir is related to the field of “invisible” about the past and the future. Secondly, its meaning and practice is only about the information of the “statement” about the issues that can be revealed by the Prophet (pbuh). In the third aspect, it is related to “revelation” information reporting the context in which the verses descended. In the beginning of Sharhu’t-ta'wīlāt, Māturīdī says that the explanations made based on the definitive evidences such as mutawātir (repetition; narration reported by large number reporters) and ijmā (consensus) also fall under the category of tafsir. However, it is also necessary to add intellectual evidence to these evidences. Because intellectual evidence is also important in the epistemology of Māturīdī. In fact, the truthfulness of nass (text) is primarily based on intellectual evidence. First, the issues of theology are proven by certain intellectual evidence, and then, on the basis of this, the meanings expressed by the nass acquire the value of certainty and truthfulness. With the definitive acceptance of reason in theology, what some nass express confirm each other and are used as evidence in the process of interpretation. Therefore, since some of the intellectual evidence, ijmā and mutawātir news provide definitive information, explanations based on them are also seen as tafsir. Considering the fact that the above-mentioned evidence was also used by those coming after the companions, it can be concluded that tafsir can be performed by not only the companions but also those coming after them. In this case, it should be accepted that tafsir is not performed only by the companions, and that the succeeding mufassirūn can also perform tafsir as well as ta’wīl. When we look at the examples based on these evidence, there are two different situations in Ta'wīlāt. The first is that Māturīdī sometimes has views on evidence based on mutawātir and ijmā and sometimes suggests different opinions from the assumptions that he said there was ijmā in particular. Because these evidences are certain, it is understandable that he remains bound to them. However, as a possible reason for his opposition to ijmā, it can be said that he thinks only the following generations enter the scope of ijmā. Because, according to Samarqandī, Māturīdī's objection to such information does not seem possible, since ijmā of the companions in a matter is accepted. Although he sometimes said that there was ijmā, the reason why no such ijmā was mentioned in other tafsir sources and sometimes, it may be considered that he did not respect other views in the face of ijmā as a reason for including different views or it may be thought that he was unaware of the different views that were transmitted. The second remarkable situation is that according to Māturīdī, intellectual evidence, in particular, can reveal only the “knowledge of existence” of the issues related to theology. Māturīdī thinks that their nature cannot be certainly known, and that the explanations made regarding their nature are only ta’wīl. For this reason, he firmly rejects the interpretation of the khabarī attributes about Allah in accordance with the idea of tashbīh and tajsīm (anthropomorphism). (shrink)

I propose an idealist ontology that makes sense of reality in a more parsimonious and empirically rigorous manner than mainstream physicalism, bottom-up panpsychism, and cosmopsychism. The proposed ontology also offers more explanatory power than these three alternatives, in that it does not fall prey to the hard problem of consciousness, the combination problem, or the decombination problem, respectively. It can be summarized as follows: there is only cosmic consciousness. We, as well as all other living organisms, are but dissociated alters (...) of cosmic consciousness, surrounded by its thoughts. The inanimate world we see around us is the extrinsic appearance of these thoughts. The living organisms we share the world with are the extrinsic appearances of other dissociated alters. (shrink)

Political theory is a field that finds nourishment in others. From economics, history, sociology, psychology, and political science, theorists have drawn a rich repertoire of schemas to parse the social world and make sense of it. With each of these encounters, new subjects are brought into focus as others recede into the background, ushering a change not only in how questions are tackled but also in what questions are thought worth asking.

Resumo Plotino é um pensador estranho para o filósofo contemporâneo: nas suas Enéadas, ele discute experiência mística e prática filosófica como se fosse uma mesma coisa. De fato, no pensamento plotiniano, o ápice da vida filosófica é a contemplação mística: não pensamento irracional, mas uma forma supra-racional de consciência que é alcançada pela prática ascética e pelo procedimento dialético. Este artigo tenta entender o que é a experiência mística em Plotino. Na verdade, uma leitura atenta dos textos das Enéadas que (...) tratam do assunto mostram que não existe apenas um, mas dois tipos de contemplação mística supra-racional: a experiência da alma humana unida ao Intelecto divino e a experiência da alma humana unida ao Um, o princípio supremo da realidade de acordo com a filosofia plotiniana. Ambos são tipos de intuição intelectual interior, mas, se a experiência mística do Intelecto é a contemplação da totalidade do mundo inteligível, a contemplação do Um é a intuição da identidade pura, além de toda a diferença. Palavras-chave: Plotino; Neoplatonismo; Mística.Plotinus is a strange scholar to the contemporary philosopher: in his Enneads, he discusses mystical experience and philosophical practice as if they were the same thing. Indeed, according to his thoughts, the summit of philosophical life is mystical contemplation: not irrational thinking, but a supra-rational form of consciousness achieved through ascetic practice and dialectical procedure. This paper attempts to understand the mystical experience in Plotinus. In fact, a close reading of the texts of the Enneads on the subject demonstrates that there are not only one, but two kinds of supra-rational mystical contemplation: the experience of the human soul united to the divine Intellect and the experience of the human soul united to the One, the supreme principle of reality according to Plotinus's philosophy. Both are kinds of interior intellectual intuition, but if the mystical experience of the Intellect is the contemplation of the whole of the intelligible world, the contemplation of the One is the intuition of pure identity, beyond all difference. Key words: Plotinus; Neo-Platonism; Mysticism. (shrink)

Con el avance de las tecnologías digitales, es fundamental que los canales de comunicación de los organismos gubernamentales estén respaldados por mecanismos que garanticen a los ciudadanos un acceso eficiente a la información deseada. En los sitios web institucionales, la organización del contenido juega un papel crucial para garantizar la accesibilidad a la información y promover una democracia más participativa. Se trata de un estudio que analiza la estructura de navegación del sitio web de la Fundação de Amparo à Pesquisa (...) do Estado de Alagoas (Fapeal), utilizando principios de arquitectura de la información para evaluar criterios de accesibilidad y transparencia. (shrink)