While applying general ethical principles and reasoning to the dilemmas presented by the development of nanotechnology is often useful and always legitimate, we also need to find a way to bridge the gap between general principles and the specific issues that arise from the development of individual nanotechnologies. Drawing inspiration from pragmatist thinking, a useful strategy is to focus on the links between the epistemological, political and social representations of a particular case. Using the example of a nanotechnological house, this (...) paper analyzes the problematic connections between scientific knowledge, technical expertise, decision-making and public engagement in nanotechnology representational networks. (shrink)

La biología sintética es una ciencia y tecnología emergente, o mejor, una tecnociencia, que converge con otras como la nanotecnología, las tecnologías de la información y de la comunicación, la robótica, la inteligencia artificial o la neurociencia. Todas ellas poseen rasgos comunes que apuntan a unas repercusiones sociales y ambientales de lo más preocupantes. Con sus ambiciosos fines de control de la complejidad, rediseño y creación de nuevas entidades vivientes, la biología sintética ejemplifica a la perfección una nueva realidad bioeconómica, (...) que exige ampliar el foco de la discusión más allá de los limitados análisis comparativos de riesgos y beneficios, para encarar las incertidumbres, reasignar responsabilidades y plantear a fondo una evaluación social de todo lo que está en juego. (shrink)

The most alive is the wildest (Henry David Thoreau, Walking)Simply put, rewilding seeks to foster the wildness of an area or to return it to a previous state of wilderness1. Although there is no co...

A pesar de algunos antecedentes dispersos y excepciones, existe una manifiesta laguna en la literatura sobre el concepto de cultura científica comunitaria. Con esa expresión nos referimos a situaciones en las cuales unos ciudadanos perciben un problema, se agrupan, organizan, comunican y ponen en común sus recursos para buscar, evaluar y producir conocimiento científico con el fin de encarar dicho problema. En este trabajo realizamos una propuesta de caracterización de la cultura científica comunitaria. Posteriormente, procedemos a aplicarla y contrastarla respecto (...) del caso de los colectivos de afectados por la COVID persistente. La metodología empleada se ha basado en el análisis documental. (shrink)

No século XIX, com o estabelecimento das ciência humanas, desenvolve-se dentro da filosofia uma disputa sobre o método científico. Em termos gerais, essa disputa girava em torno de saber se o método científico era universal, aplicando-se indistintamente a fenômenos naturais e humanos, ou se cada tipo de fenômeno demandava um tipo especial de método. No presente trabalho essa disputa é circunscrita à discussão entre Dilthey e a escola neokantiana de Baden, nas figuras de Windelband e Rickert. Apesar de relativamente bem (...) documentada, os motivos e fundamentos dessa discussão permanecem obscuros e pouco estudados. Procurando lançar alguma luz sobre esses pressupostos, este trabalho toma como estratégia de investigação a análise das concepções de experiência de cada um dos pensadores citados. Com isso, procura-se mostrar que boa parte das críticas e incompreensões de ambos os lados podem ser explicadas pelas diferenças entre as concepções de experiência assumidas por cada um deles. De um lado, para os neokantianos, a experiência é pensada como algo passivo e o método científico como aquilo que a organiza em função da orientação assumida na pesquisa. Já Dilthey oscila ambiguamente entre uma posição ontológica, que procura determinar o método científico a partir de tipos diferentes de experiência, e uma concepção formal próxima ao neokantismo, pela qual a experiência é distinguida em tipos em função da orientação metodológica adotada na pesquisa científica. Por fim, além de expor a atualidade da crítica metodológica neokantiana, este trabalho procura mostra que a ambiguidade do pensamento de Dilthey não constitui uma limitação, mas reflete as dificuldades de uma nova forma de pensar que terá desdobramentos decisivos na filosofia contemporânea, para além das discussões sobre metodologia científica. (shrink)

En este volumen José de Faria ofrece una muestra de los fundamentos que brindan una forma propia de pensar en cuanto pensamiento pensado, pero también en tanto que pensamiento pensante, con todo lo que esto acarrea de frágil, de nuevo, e incluso de ruptura a la filosofía del derecho a partir de un étimo onto-antropológico. -- En esta perspectiva es donde el derecho, en cuanto orden sumergido en la historia, se concibe como un enorme y genuino pedazo de lo (...) real construido que pertenece a la galaxia de la razón práctica.No se trata simplemente de un (válido) deber-ser que es. -- En realidad, y sobre todo, se trata de un válido es que debe ser. -- A lo largo del texto, el lector podrá encontrar reflexiones actuales e importantes, no sólo sobre el problema de la obediencia al derecho, con la búsqueda de una respuesta posible de nuestro tiempo, sino que también podrá indagar sobre aspectos más analíticos de la normatividad jurídica, especialmente en lo referente a la dimensión del derecho como categoría del pensamiento, realizado en el horizonte de una lógica comprensiva.Todo eso sin perder de vista la necesidad de analizar una vertiente crucial para la fundamentación antropológica del Derecho: su dimensión temporal, críticamente reflejada en la temporalidad de lo justo. (shrink)

Oficina de sociólogo -- O artesanato sociológico em sete narrativas -- Desigualdade e diferença : ciladas da compreensão -- Funções heurísticas das anomalias do trabalho.

In this paper I expose the hermeneutic turn in Popperian philosophy of science. It is a milestone in the search of scientific rationality because permit us explain and understand both the method of deductive test of theories and the growth of knowledge. Especially, incorporating hermeneutics parameters, build up from Popper’s point of view, like situational logic, supported on the third world theory and the scientific tradition theory, open a door to another form of understand the scientific rationality. It expands the (...) ingenuous model of falsification towards the question of increase of knowledge, which consists on pose problems, putforwards tentative theories, evaluate error elimination, and generate new problems. One of the outcomes leads us to replant our conception of Popper’s philosophy of science close from an hermeneutic point of view. (shrink)

Esta pesquisa tem como objetivo discutir, com fundamentação teórica na Psicologia Analítica de C. G. Jung, as concepções de médicos e psicólogos sobre o processo saúde-doença e a formação do profissional para atuar em contexto hospitalar. A partir de uma pesquisa em campo qualitativa-descritiva, est..

When the conquerors arrived in the Valley of Mexico, they were amazed at the creations of the culture inherited from the Toltec tradition. With the prurpose of acknowledging this culture, this paper points out that words such as truth, thinking, and doubt have a very different connotation in modern European philosophy, to the Anahuac culture, which flourished in the Valley of Mexico between the 9th and 16th centuries. This writing presents a comparison of the process to obtain true knowledge according (...) to the rationality of the Nahua world of the 16th century and three authors of European modernity: Descartes, Kant and Hegel. Modernity is found to present a dominant and egocentric subject with self-referential thinking. In the Nahua culture the ideal is the man with a "heart of stone" and a "wise face" who seeks what is true, what has roots, and expresses it through poetry, “the flower and the song”. (shrink)

On the celebrations of the 50th anniversary of the opening of the Second Vatican Council and the 20th anniversary since the publication of The Catechism of the Catholic Church, Benedict XVI published a Letter entitled Porta Fidei, in which it was promulgated the Year of Faith. It began on November 11th 2012 and expired onl November 24th 2013. The year of 2012 was also when the XIII Ordinary General Assembly of the Synod of Bishops about The New Evangelization for the (...) Transmission of the Christian Faith took place. On the Apostolic Letter Porta Fidei, Benedict XVI remembered that in the current days faith cannot be assumed in society and also pointed out the importance of rediscovering it, to "show the joy of meeting Christ”, welcoming the grace and the teachings of the Second Vatican Council and the contribution of the Church's Catechism to The New Evangelization for the preaching of the Christian faith. We understand that pointing out the strength and beauty of faith means to present it in a new way to man, keeping its essential integrity. Such exercise isn’t just a challenge for the Church, but also an urgent task and an important contribution to the complete formation of the human being. To say the same thing in a new way we must always come from a source which is capable of preserving and renewing our faith. The primary source of faith is the Divine Revelation and therefore this is also the source of the proclamation of the Gospel. This idea, for us, is decisive for the matter of faith and its announcement, which is found in the Dogmatic Constitution Dei Verbum on Divine Revelation. Therefore our article will develop this idea based on Dei Verbum and it intends to be a contribution to catechesis, understood as a process of initiation into the Christian life or life in faith. (shrink)

La filosofía moral de Adam Smith se fundamenta en el papel de la imaginación para explicar el orden social en un nivel macro, y como mecanismo de identificación afec tiva en un nivel micro. En ambos casos, el rol de la imaginación en nuestra psicología moral refuta la tesis de un _homo economicus_, o de que el ser humano está motiva do a entrar en sociedad por su interés personal. Esto sirve de premisa para refutar la posición hobbesiana de un (...) estado de naturaleza histórico que está en la base de nuestros juicios morales que fundan la sociedad civil y la necesidad del magistrado. (shrink)

Rawls says that public reason is the reason of the citizens of a democratic state and takes the Supreme Court in the USA as the exemplar of public reason. It differs from non public reason, which is used e.g., in universities and academic institutions. Rawls contrasts with Kant, which opposes the public reason of the scholar—or the philosopher—, who speaks before the world, to the private reason of state or church officials. The later, once they accept an authority, cannot think (...) by themselves (selbst denken). A closer examination shows that Rawls is not so far from Kant as it seems, because he takes the constitutional judges not as they are, but as they should be. However Rawls still apparently refuses Kant’s unity of reason. Further investigation of the relations between ethical reason, democratic reason and legal reason is needed. Democratic reason is tantamount both to public reason and to legal reason in a modern constitutional state. It is a requirement of ethics but still not identical with ethical reason, since it is possible to accept democratic reason and to argue against it from an ethical point of view. There is just one good way of reasoning, in spite of the constraints that the sources of law and the rules of procedure impose on legal reasoning, compared with ethics. Such constraints are based on the democratic principle, which is again based on ethical reason, which at last both grounds and limits the constraints that law imposes on reason. (shrink)

O presente artigo trata dos problemas da composição das subjetividades e suas interconexões com a Escola, com a Cultura e com o Corpo. Fazer ouvir, no campo da pesquisa em Educação, os conceitos nietzschianos da transvaloração dos valores, do übermensche e da fortitute são nossas propostas. A questão central que se coloca como objeto é: que tipo-homem, que subjetividades, tem forjado nossas instituições de ensino?

Das Crises às possibilidades da Educação Superior no Brasil: uma leitura a partir de Hannah Arendt Resumo: O texto procura entender os pressupostos da educação superior no Brasil e faz considerações sobre seus limites e potencialidades à luz de Hannah Arendt. Segundo Hannah Arendt, a crise da educação remete-se a uma crise de estabilidade de todas as instituições políticas e sociais. E para o enfrentamento dessa crise, Hannah Arendt sugere reconsiderar a crise da modernidade para se repensar criticamente o papel (...) da educação no mundo contemporâneo. De fato, sua reflexão assevera que a educação está entre as atividades mais elementares e necessárias da sociedade humana, e, por isso, tem de ser continuamente repensada em função das transformações do mundo no qual nascem novos seres humanos. Hannah Arendt, questiona e faz pensar como que a crise da e na educação impede todo desenvolvimento de tarefas e dinâmicas que ajudem, especialmente aos estudantes (em qualquer área de conhecimento) a possuírem e produzirem um conhecimento que leve a um enfrentamento de situações críticas do quotidiano. Palavras-Chave: Hannah Arendt; Educação Superior; Crise na Educação; Cidadania; Direito Educacional. From Crises to Possibilities of Higher Education in Brazil: a Reading Based on Hannah Arendt Abstract: The text aims to understand assumptions of higher education in Brazil and makes considerations about limits and potentialities concerning those assumptions in the light of Hannah Arendt. According to Hannah Arendt, the crisis in education refers to a crisis of stability of all political and social institutions. And to envisage this crisis, Hannah Arendt suggests reconsidering the crisis of modernity to critically rethink the role of education in the contemporary world. In fact, her reflection asserts that education is among the most fundamental and necessary activities of human society, and, therefore, it must be continually rethought considering transformations in the world in which new human beings are born. Hannah Arendt, questions and makes us think about how the crisis of and in education prevents any development of tasks and dynamics that help, especially for students (in any area of knowledge) to possess and produce knowledge that leads to facing critical situations in the everyday. Keywords: Hannah Arendt; Higher Education; Crisis on Education; Citizenship; Educational Law. Des crises aux possibilités d e l’enseignement supérieur au Brésil : une lecture chez Hannah Arendt Résumé: Le texte a le but de comprendre les présupposés de l'enseignement supérieur au Brésil et fait des considérations sur ses limites et ses potentialités à la lumière d'Hannah Arendt. Selon Hannah Arendt, la crise de l'éducation renvoie à une crise de stabilité de toutes les institutions politiques et sociales. Et pour faire face à cette crise, Hannah Arendt propose de reconsidérer la crise de la modernité afin de repenser de manière critique le rôle de l'éducation dans le monde contemporain. En effet, sa réflexion affirme que l'éducation fait partie des activités les plus élémentaires et les plus nécessaires de la société humaine et qu'elle doit, donc, être continuellement repensée à la lumière des transformations du monde dans lesquelles de nouveaux êtres humains voient le jour. Hannah Arendt, interroge et fait réfléchir sur la façon dont la crise de et dans l'éducation empêche tout développement de tâches et de dynamiques qui aident, en particulier pour les étudiants (dans n'importe quel domaine de la connaissance) à posséder et produire des connaissances qui conduisent à faire face à des situations critiques dans le quotidien. Mots-Clés : Hannah Arendt; Enseignement supérieur; crise de l'éducation; citoyenneté; droit éducatif. Data de registro: 23/12/2021 Data de aceite: 15/03/2022. (shrink)

Does Duncan Kennedy successfully cannibalize jurisprudence? He attempts to do it by demonstrating the inexistence of rightness in legal argumentation. If there is no right legal argument, then there is no right answer in adjudication, adjudication is not a rational enterprise and legal doctrine cannot be said to be a science. It can be shown that skepticism is self-defeating. Duncan Kennedy can avoid self defeat only because he actually believes in a lot of legal arguments. His thesis that judges decide (...) questions of policy without any methodology that distinguishes them from legislators does not hold. Judicial reasoning is subject to constraints that do not affect legislators. It must be based on the sources of law and is limited by rules of procedure. Even when the judges have ‘interstitial’ legislative powers they are, unlike the legislator, bound to fit the system and their decisions are considered in procedure from the perspective of the right answer doctrine. The only work that can convincingly refute the skeptic argument against legal science is the reconstruction of jurisprudence as a scientific enterprise. Such work is beyond the scope of any single paper. The article aims to give some inspirations for such a task. (shrink)

Due to the importance of the theory of values, elaborated by Max Scheler, this article aims to describe the essence and originality of the moral foundation, showing the absolute nature inherent to it, to erect an ethics of absolute moral values. This done, we will find, in fact, axiological foundations capable of showing the principles that permeate and make the basis of people's ethical and moral life full of value and meaning, within the responsive and responsible causality of their actions (...) and decisions that emanate from this human capacity and, that is latent in its essence. (shrink)