The article discusses how the emergence of the term "minor" in Brazilian society, from the mid-nineteenth century, forged mainly by the practice of legal and medical discourse, outlined a path of institutionalization for poor children; first, in the post-abolition period of enslavement until the thirties of the last century and, later, until the period of democratization of Brazil, considering the promulgation of the Federal Constitution of 1988. The analysis for the proposed periods was based on the concept of disciplinary power (...) and biopower, both coined by Foucault. Furthermore, the emergence of the black child was discussed, based on its status as a citizen child, contained in the Federal Constitution of 1988, and in the Statute of the Child and Adolescent created in the 1990s. From this period up to the present day, the text deals with the new devices created by the Brazilian State, which have ensured unequal conditions for black children and mainly promoted the increase of homicides among them.The analysis of the last period presented was based on the concept of “necropolitics,” developed by Achille Mbembe. Finally, we defend the principle that another childhood for black child will only be possible through a becoming-other, a new opening of the world and, above all, a decolonization of childhood for children belonging to the black ethnic-racial group. (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.

The New Evil Demon Problem presents a serious challenge to externalist theories of epistemic justification. In recent years, externalists have developed a number of strategies for responding to the problem. A popular line of response involves distinguishing between a belief’s being epistemically justified and a subject’s being epistemically blameless for holding it. The apparently problematic intuitions the New Evil Demon Problem elicits, proponents of this response claim, track the fact that the deceived subject is epistemically blameless for believing as she (...) does, not that she is justified for so believing. This general strategy—which I call the “unjustified-but-blameless maneuver”—is motivated, in part, by the assumption that the distinction between epistemic justification and blamelessness is merely an extension of the familiar distinction between moral justification and blamelessness. In this paper, I consider three ways of drawing the distinction between justification and blamelessness familiar from the moral domain: the first in terms of a connection with reactive attitudes, the second in terms of the distinction between wrongness and wronging, and the third in terms of reasons-responsiveness. All three ways of drawing the distinction, I argue, make it difficult to see how an analogous distinction in the epistemic domain could help externalists explain away the intuitions which underwrite the New Evil Demon Problem. Motivating the unjustified-but-blameless maneuver, I conclude, is a much less straightforward task than its proponents tend to assume. (shrink)

In this article I assess Georges Canguilhem's historical epistemology with both theoretical and historical questions in mind. From a theoretical point of view, I am concerned with the relation between history and philosophy, and in particular with the philosophical assumptions and external norms that are involved in history writing. Moreover, I am concerned with the role that history can play in the understanding and evaluation of philosophical concepts. From a historical point of view, I regard historical epistemology, as developed by (...) Gaston Bachelard and Georges Canguilhem, as a conception and practice which came out of the project, elaborated in France from the 1920s to the 1940s, of combining history of science and philosophy. I analyse in particular Canguilhem's epistemology in his theory and practice of history of science. What he called 'normative history' is the focus of my analysis. I evaluate the question of the nature and provenience of the norm employed in normative history, and I compare it with the norm as discussed by Canguilhem in Le normal et le pathologique. While I am critical of Canguilhem's treatment of history, I conclude that his philosophical suggestion to analyse the formation of scientific concepts 'from below' represents a useful model for history and philosophy of science, and that it can be very profitably extended to philosophical concepts. (shrink)

The public debate on climate change is filled with moral claims. However, scientific knowledge about the role that morality, ethics, and values play in this issue is still scarce. Starting from this research gap, we focus on corporations as central decision makers in modern society and analyze how they respond to societal demands to take responsibility for climate change. While relevant literature on business ethics and climate change either places a high premium on morality or presents a strong skeptical bias, (...) our sociological model depicts morality as an indeterminate force: it can lead to both workable solutions or merely reinforce the status quo, depending on what different corporations make of it. We describe, on the one side, the diffusion of moral values in the media discourse on climate change and, on the other side, the specific responses of corporations. While the media discourse generates a pressure on corporations to act responsibly, their moral claims do not provide clear advice for action. As a result, morality becomes available to organizations as a medium that can be re-specified according to their internal dynamics. Corporations transform moral values into something compatible with their own structures through a variety of different responses: introducing formal ethical structures (e.g., codes of conduct), initiating value-oriented projects, or developing informal moral norms, and so on. In some occurrences, morality becomes a mere façade, while in others it serves as a decision-making criterion and deeply influences core activities in firms. (shrink)

The difficulty of defining rational behavior in game situations is that the players'' strategies will depend on their expectations about other players'' strategies. These expectations are beliefs the players come to the game with. Game theorists assume these beliefs to be rational in the very special sense of beingobjectively correct but no explanation is offered of the mechanism generating this property of the belief system. In many interesting cases, however, such a rationality requirement is not enough to guarantee that an (...) equilibrium will be attained. In particular, I analyze the case of multiple equilibria, since in this case there exists a whole set of rational beliefs, so that no player can ever be certain that the others believe he has certain beliefs. In this case it becomes necessary to explicitly model the process of belief formation. This model attributes to the players a theory of counterfactuals which they use in restricting the set of possible equilibria. If it were possible to attribute to the players the same theory of counterfactuals, then the players'' beliefs would eventually converge. (shrink)

Often, when several norms are present and may be in conflict, individuals will display a self-serving bias, privileging the norm that best serves their interests. Xiao and Bicchieri (J Econ Psychol 31(3):456–470, 2010) tested the effects of inequality on reciprocating behavior in trust games and showed that—when inequality increases—reciprocity loses its appeal. They hypothesized that self-serving biases in choosing to privilege a particular social norm occur when the choice of that norm is publicly justifiable as reasonable, even if not optimal (...) for one of the parties. In line with the literature on motivated reasoning, this justification should find some degree of support among third parties. The results of our experimental survey of third parties support the hypothesis that biases are not always unilateral selfish assessments. Instead, they occur when the choice to favor a particular norm is supported by a shared sense that it is a reasonable and justifiable choice. (shrink)

Using samples from three diverse populations, we test evolutionary hypotheses regarding how people reason about the inheritance of various traits. First, we provide a framework for differentiat-ing the outputs of mechanisms that evolved for reasoning about variation within and between biological taxa and culturally evolved ethnic categories from a broader set of beliefs and categories that are the outputs of structured learning mechanisms. Second, we describe the results of a modified “switched-at-birth” vignette study that we administered among children and adults (...) in Puno, Yasawa, and adults in the United States. This protocol permits us to study perceptions of prenatal and social transmission pathways for various traits and to differentiate the latter into vertical versus horizontal cultural influence. These lines of evidence suggest that people use all three mechanisms to reason about the distribution of traits in the population. Participants at all three sites develop expectations that morphological traits are under prenatal influence, and that belief traits are more culturally influenced. On the other hand, each population holds culturally specific beliefs about the degree of social influence on non-morphological traits and about the degree of vertical transmission—with only participants in the United States expecting parents to have much social influence over their children. We reinterpret people's differentiation of trait transmission pathways in light of humans' evolutionary history as a cultural species. (shrink)

Cogito-like judgments, a term coined by Burge, comprise thoughts such as, I am now thinking, I [hereby] judge that Los Angeles is at the same latitude as North Africa, or I [hereby] intend to go to the opera tonight. It is widely accepted that we form cogito-like judgments in an authoritative and not merely empirical manner. We have privileged self-knowledge of the mental state that is self-ascribed in a cogito-like judgment. Thus, models of self-knowledge that aim to explain privileged self-knowledge (...) should have the resources to explain the special self-knowledge involved in cogito judgments. My objective in this paper is to examine whether a transparency model of self-knowledge can provide such an explanation: granted that cogito judgments are paradigmatic cases of privileged self-knowledge, does the transparency procedure explain why this is so? The paper advances a negative answer, arguing that the transparency procedure cannot generate the type of thought constitutive of cogito judgments. (shrink)

In the late 1960s, Georges Canguilhem introduced the concept of ‘scientific ideology’. This concept had not played any role in his previous work, so why introduce it at all? This is the central question of my paper. Although it may seem a rather modest question, its answer in fact uncovers hidden tensions in the tradition of historical epistemology, in particular between its normative and descriptive aspects. The term ideology suggests the influence of Althusser’s and Foucault’s philosophies. However, I show the (...) differences between Canguilhem’s concept of scientific ideology and Althusser’s and Foucault’s respective concepts of ideology. I argue that Canguilhem was in fact attempting to solve long-standing problems in the tradition of historical epistemology, rather than following the lead of his younger colleagues. I argue that Canguilhem’s ‘refurbishment without rejection’ of Bachelard’s epistemology, which the concept of scientific ideology was aimed to implement, was necessary to justify the historical narratives that Canguilhem had constructed in his own work as a historian of concepts. A strict acceptance of Bachelard’s epistemology would have made it impossible to justify them. Canguilhem’s concept of scientific ideology therefore served as a theoretical justification of his practice as a historian. I maintain that the concept of scientific ideology was needed to reconcile Bachelard’s normative epistemology with Canguilhem’s view of the history of science and its aims, which differed from Bachelard’s more than it is generally acknowledged. (shrink)

This article aims to show the consistency of Simone Weil’s political thought. To this end, I will analyze some of her main writings in which a tension is displayed between an accentuated political realism and a critical longing for a politics free from the subjection to force and the legitimation of the status quo. From this point of view, Weil’s thought can be understood as a form of political mysticism in which the images, notions, and symbols of mysticism serve the (...) purpose to innervate a renewed political rationality. (shrink)

In this work, I argue for the possibility of epistemic akrasia. An individual S is epistemically akratic if the following conditions hold: S knowingly believes that P though she judges that it is epistemically wrong to do so and Having these mental states displays a failure of rationality that is analogous to classic akrasia. I propose two different types of epistemic akrasia involving different kinds of evidence on which the subject bases her evaluation of her akratic belief. I examine three (...) objections to their possibility. I suggest that the key to defending the possibility of epistemic akrasia is to explain condition. I finally argue that epistemic akrasia is possible, and that it represents a failure of mental agency. (shrink)

The paper presents a simulation of the dynamics of impersonal trust. It shows how a "trust and reciprocate" norm can emerge and stabilize in populations of conditional cooperators. The norm, or behavioral regularity, is not to be identified with a single strategy. It is instead supported by several conditional strategies that vary in the frequency and intensity of sanctions.

Introducción al dossier: “Revisitando el Cordobazo cincuenta años después”.

Introduction to the book symposium “THE BIOPSYCHOSOCIAL MODEL OF HEALTH AND DISEASE: NEW PHILOSOPHICAL AND SCIENTIFIC DEVELOPMENTS BY DEREK BOLTON AND GRANT GILLETT”.

El artículo presenta los resultados de una investigación sobre la violencia política en Perú y su actual incidencia en la crisis de legitimidad de las instituciones políticas democráticas. La metodología empleada supone la revisión documental y el tratamiento de otras fuentes sobre las múltiples maneras como el conflicto armado debilitó la credibilidad en los mecanismos y estamentos democráticos. Se presentan elementos concluyentes sobre la continuidad, durante y después del conflicto, de la desigualdad, la frustración en la búsqueda de la verdad (...) y justicia ante la violación de los derechos humanos como causas de la crisis e inestabilidad política en Perú. El artículo permitirá concluir con la grave crisis de gobernabilidad que atraviesa el país, que se traduce en prácticas corruptas que paralizan su desarrollo económico, marcando el paso de una crisis económica a una crisis política: un puente que une los años 1992 a 2018 y que deja como saldo una pérdida generalizada de confianza en la clase política y en las instituciones del poder público en Perú. (shrink)

It is usually assumed in game theory that agents who interact strategically with each other are rational, know the strategies open to other agents as well as their payoffs and, moreover, have common knowledge of all the above. In some games, that much information is sufficient for the players to identify a "solution" and play it. The most commonly adopted solution concept is that of Nash equilibrium. A Nash equilibrium is defined a combination of strategies, one for each player, such (...) that no player can profit from a deviation from his strategy if the opponents stick to their strategies. Nash equilibrium is taken to have predictive power, in the sense that in order to predict how rational agents will in fact behave, it is enough to identify the equilibrium patterns of actions. Barring the case in which players have dominant strategies, to play her part in a Nash equilibrium a player must believe that the other players play their part, too. But an intelligent player must immediately realize that she has no ground for this belief. Take the case of a one-shot, simultaneous game. Here all undominated strategies are possible choices, and the beliefs supporting them are possible beliefs, even if this game has a.. (shrink)

As it emerged from philosophical analyses and cognitive research, most concepts exhibit typicality effects, and resist to the efforts of defining them in terms of necessary and sufficient conditions. This holds also in the case of many medical concepts. This is a problem for the design of computer science ontologies, since knowledge representation formalisms commonly adopted in this field (such as, in the first place, the Web Ontology Language - OWL) do not allow for the representation of concepts in terms (...) of typical traits. The need of representing concepts in terms of typical traits concerns almost every domain of real world knowledge, including medical domains. In particular, in this article we take into account the domain of mental disorders, starting from the DSM-5 descriptions of some specific disorders. We favour a hybrid approach to concept representation, in which ontology oriented formalisms are combined to a geometric representation of knowledge based on conceptual space. As a preliminary step to apply our proposal to mental disorder concepts, we started to develop an OWL ontology of the schizophrenia spectrum, which is as close as possible to the DSM-5 descriptions. (shrink)

Come è emerso dall’analisi filosofica e dalla ricerca nelle scienze cogni- tive, la maggior parte dei concetti, tra cui molti concetti medici, esibisce degli “effetti prototipici” e non riesce ad essere definita nei termini di condizioni necessarie e sufficienti. Questo aspetto rappresenta un problema per la pro- gettazione di ontologie in informatica, poiché i formalismi adottati per la rap- presentazione della conoscenza (a partire da OWL – Web Ontology Langua- ge) non sono in grado di rendere conto dei concetti nei (...) termini dei loro tratti prototipici. Nel presente articolo ci concentriamo sulla classe dei disordini mentali facendo riferimento alle descrizioni che ne vengono date nel DSM-5. L’idea è quella di proporre un approccio ibrido, in cui i formalismi delle ontologie sono combinati a una rappresentazione geometrica della conoscenza basata sugli spazi concettuali. (shrink)

Este artigo tem como objetivo apresentar como se estabelecem os estudos do filósofo húngaro Georg Lukács sobre a origem do complexo da arte a partir das formas abstratas do reflexo estético da realidade, a saber: ritmo, simetria e proporção e ornamentística. Tais categorias configuram-se, conforme os estudos de Lukács, em princípios; em elementos estruturais da produção artística, os quais são diversos, orientados por funções as mais variadas e já bastante evoluídas e que, de forma excepcional, no caso da ornamentística, mantiveram (...) sua independência, ainda que não tenham garantido o mesmo grau de importância de tempos remotos. Trata-se de um estudo teórico-bibliográfico, apoiado em uma base onto-histórica. O filósofo húngaro considera a dificuldade de revelar a procedência do complexo da arte. Atentamos ao método, considerando que devemos partir do já esteticamente formado, procedendo a tempos remotos, numa relação dialética. Podemos então nos aproximar da origem quando entendemos o mais desenvolvido. Nossas considerações vão ao encontro da compreensão de que qualquer nível de atividade humana deve implicar o trabalho como categoria fundante, na relação de transformação da natureza e do próprio homem. A arte, portanto, tem sua gênese no trabalho e, enquanto complexo tardio no mundo dos homens, tem o seu desprendimento do solo cotidiano, alcançando um processo de autoconsciência humana. Nesse sentido, a relevância do estudo consiste em contribuir com o projeto coletivo para o entendimento do papel da atividade criadora-receptora no aprimoramento dos sentidos, abrindo possibilidades de elevadas expressões no processo de humanização, com vistas à superação da sociabilidade regida pelo capital. (shrink)

Frente a las duras pandemias y condiciones insalubres, desde mediados del S. XIX comienza a desarrollarse una verdadera cooperación internacional por la seguridad sanitaria. En este sentido, en 1902 se crea la Oficina Sanitaria Internacional, la primera organización internacional de salud de la historia, pero de ámbito regional. Esta es la antecesora de la actual OPS (Organización Panamericana de Salud) y es el resultado de múltiples conferencias que se celebraron a nivel panamericano, en la Unión Internacional de Repúblicas Americanas, actual (...) OEA (Organización de Estados Americanos). En lo que respecta al ámbito universal, en parecidos términos desde 1851 a 1938, se celebraron 14 conferencias de Salud que permitieron fraguar una intensa, así como necesaria cooperación sanitaria universal. Es en este contexto en el que se promueve la adopción de los primeros tratados internacionales sanitarios y la creación de distintas organizaciones internacionales, como la Oficina Internacional de Higiene Pública en 1907, antecesora de la OMS. (shrink)

Neste trabalho nos ocupamos centralmente em compreender a proposta ética de Hans Jonas e como ele apresenta o Princípio Responsabilidade como uma categoria ética a ser norteadora das ações humanas. Apresentamos um breve histórico do desenvolvimento da Filosofia da Tecnologia enquanto uma disciplina filosófica específica e, então, discutimos as principais considerações de Jonas sobre a necessidade de uma ética inteiramente nova que tome a técnica como objeto e a proposta que este apresente de uma ética do futuro pautada na responsabi (...) lidade enquanto princípio. (shrink)

* Doutora em Educação pela Universidade Estadual de Campinas. Professora na Universidade Estadual do Ceará. E-mail: [email protected]. ** Doutor em Sociologia pela Universidade Federal do Ceará. Professor titular da Faculdade de Educação da Universidade Federal do Ceará. Professor-pesquisador do convênio de colaboração entre a l’Université Paris I Panthéon-Sorbonne, a linha de pesquisa Marxismo, educação e luta de classes do Programa de Pós-Graduação em Educação Brasileira da Universidade Federal do Ceará e o Mestrado Acadêmico Intercampi em Educação e Ensino, da Universidade (...) Estadual do Ceará. Professor-pesquisador do Convênio de Colaboração entre o Programa de Mestrado em Antropologia de Iberoamérica da Universidade de Salamanca e Linha de Pesquisa Marxismo, Educação e Luta de Classes do Programa de Pós-Graduação em Educação Brasileira da Universidade Federal do Ceará. E-mail: [email protected]. Resumo: O texto problematiza a legitimação das Artes como campo de saber nos currículos de cursos de Pedagogia. Reflete, pois, sobre formação inicial de pedagogos e o repertório artístico-cultural desses profissionais para atenderem às demandas escolares referentes ao ensino de Artes. Tomamos como base de fundamentação teórica, principalmente, a noção de campo de Bourdieu e sua idéia de consagração desse campo como um processo constituído relacionalmente. O trabalho traduz um estudo bibliográfico imerso no campo da Educação, guiado, entretanto, por reflexões sustentadas em observações e vivências estético-pedagógicas no âmbito da formação inicial docente, numa universidade pública estadual brasileira. Com o estudo, infere-se que à universidade cabe a responsabilidade estratégica de garantir a ampliação de componentes curriculares que abranjam saberes em Artes.Palavras-chave: Campo de saber. Artes. Formação de pedagogos. The field of artistic knowledge in the training curriculum of pedagogos and its echo in schools: The text problematizes the legitimization of the Arts as a field of knowledge in the curricula of Pedagogy courses. It reflects, therefore, on the initial formation of pedagogues and the artistic-cultural repertoire of these professionals to attend to the school demands related to the teaching of Arts. We take as theoretical basis mainly the notion of Bourdieu's field and his idea of ​​consecration of this field as a process constituted relationally. The work translates a bibliographic study immersed in the field of Education, guided, however, by reflections sustained in observations and aesthetic-pedagogical experiences in the scope of initial teacher training, in a Brazilian state public university. With the study, it is inferred that the university has the strategic responsibility to guarantee the expansion of curricular components that cover knowledge in Arts.Keywords: Field of knowledge. Arts. Formation of pedagogues. El campo de saber artístico en los curriculos de formación de pedagogos y su eco en las escuelas Resumen: El texto problematiza la legitimación de las Artes como campo de saber en los currículos de cursos de Pedagogía. Refleja, pues, sobre formación inicial de pedagogos y el repertorio artístico-cultural de esos profesionales para atender a las demandas escolares referentes a la enseñanza de Artes. Tomamos como base de fundamentación teórica principalmente la noción de campo de Bourdieu y su idea de consagración de ese campo como un proceso constituido relacionalmente. El trabajo traduce un estudio bibliográfico inmerso en el campo de la Educación, guiado, sin embargo, por reflexiones sostenidas en observaciones y vivencias estético-pedagógicas en el ámbito de la formación inicial docente, en una universidad pública estatal brasileña. Con el estudio, se infiere que a la universidad cabe la responsabilidad estratégica de garantizar la ampliación de componentes curriculares que abarquen saberes en Artes.Palabras Clave: Campo de saber. Artes. Formación de pedagogos. Data de registro: 15/02/2019Data de aceite: 23/04/2020. (shrink)

This dissertation discusses friendship in relation to self-identity in the thought of Paul Ricoeur. Its main claim is that Ricoeur's notion of self-identity designates a hermeneutically mediated experience, and that this complex experience can only be illumined by a phenomenology that is sensitive to ethical aspects. Another finding is that, according to Ricoeur, whatever we do, say, or write, takes on the form of narrative experience. Finally, the dissertation shows that what looks like the force of the discourse, driving author (...) to reader, and readers to one another, is in fact the force of philia, and that the latter is a source that nourishes practical wisdom exercised in relations with others. The call to friendship is a call to esteem for the being-like-me, a call to recognize a likeness beyond question and doubt, which relates selfhood and alterity, sameness and difference. (shrink)