Los discursos públicos que circulan sobre las matemáticas y su aprendizaje determinan el modo en que las familias y los alumnos dan sentido a sus experiencias escolares. En Estados Unidos, estos discursos pueden desempeñar un papel importante en el desarrollo de la política educativa pública debido al compromiso de los consejos escolares públicos de escuchar las voces de la comunidad, así como al reciente (aunque no nuevo) aumento de la organización de grupos de padres conservadores bien financiados que trabajan para (...) mantener -y exacerbar- la desigualdad de oportunidades educativas que persiste en este país. En este trabajo analizamos el discurso público en torno al aprendizaje de las matemáticas en una reunión del consejo escolar local de la ciudad de Nueva York. Utilizando herramientas de análisis de la interacción, examinamos el discurso en torno a una propuesta para restablecer la selección basada en exámenes para la admisión en la escuela secundaria. Delineamos dos características clave de los supuestos de "sentido común" en torno al aprendizaje de las matemáticas que circularon en esta reunión -los estudiantes de matemáticas permanecen en una trayectoria de aprendizaje unidimensional, y con diferentes tasas de avance- e investigamos cómo estos supuestos jugaron en la construcción de un mundo figurado de "matemáticas escolarizadas". Argumentamos que las consecuencias que se derivan necesariamente de estos supuestos de sentido común construyen las matemáticas como jerárquicas y fijas, situando a los alumnos en una trayectoria de aprendizaje unidimensional. Por último, situamos este conjunto de supuestos emergentes en el proyecto racial neoliberal y consideramos las formas en que configuran una imaginación particular de la escolarización y las matemáticas bajo el neoliberalismo. (shrink)

"'Buddhist Ethics' presents an outline of Buddhist ethical thought. It is not a defense of Buddhist approaches to ethics as opposed to any other, nor is it a critique of the Western tradition. Garfield presents a broad overview of a range of Buddhist approaches to the question of moral philosophy. He argues that while there are important points of contact with these Western frameworks, Buddhist ethics is distinctive, and is a kind of moral phenomenology that is concerned with the ways (...) in which we experience ourselves as agents and others as moral fellows"--. (shrink)

We critically revisit the definition of thermal equilibrium, in its operational formulation, provided by standard thermodynamics. We show that it refers to experimental conditions which break the covariance of the theory at a fundamental level and that, therefore, it cannot be applied to the case of moving bodies. We propose an extension of this definition which is manifestly covariant and can be applied to the study of isolated systems in special relativity. The zeroth law of thermodynamics is, then, proven to (...) establish an equivalence relation among bodies which have not only the same temperature, but also the same center of mass four-velocity. (shrink)

The topic of time is central to Levinas's philosophy. By examining aspects of the Biblical stories of Abraham and Moses compared with Greek myths, mainly that of Cronos devouring his children, this paper aims to show that Levinas's view of time, though certainly indebted to the Greek (i.e. philosophical) tradition, contains traces of Biblical experiences. Moreover, Levinas's interpretation of time will serve as a concrete demonstration of the way the Jewish experience enables Levinas to express his criticism of the philosophical-Greek (...) tradition. (shrink)

The Society of Jesus sprang from the devout faith of a sidelined soldier who traded in his weapons to form a militant order of Catholic Reformers sworn to serve the Papacy as missionary soldiers of Christ. Specialization in education led Jesuits to roles as theologians of the 16th Century, including as members of the School of Salamanca, whose Jesuit members mostly took pro-market positions on free enterprise. One learned Jesuit in particular deviated from his order’s default position of papal dirigisme (...) to become an enemy of the state. (shrink)

The basic structural units of society, as a highly organized social system, are social institutions, which allow to create a strong and stable system of relations between people, to form a social order. Leadership is one of the main elements that ensures the functioning of a social institute. The specific traits and particular attributes of political leadership are actively explored by scholars, while spiritual leadership with its particular characteristics remains unaddressed. In the modern world, the institute of leadership in Judaism (...) has a significant impact on its followers, and therefore it is important to study the historical roots of this phenomenon, the mechanisms of influence of the leader on the followers of the current and directly determine the role of the spiritual leader in the preserved national traditions of Judaism. (shrink)

The urgency of the issues discussed in the article is due to the fact that a person always stood and will be at the center of the interests of any religious structure, and especially if that structure is such an authoritative, powerful and influential Church as the Roman Catholic one. Today, centralized Catholicism presents its social position as a moral improvement of a person through cooperation with other people for the sake of a common and perfect future. The purpose of (...) the article is to examine the social concept of Catholicism, which is pervaded by the ideas of providentialism. The latter is characteristic of considering the social development of mankind in accordance with God's plan. The crown of creation of the Most High is man, so "the Church implements her plan through man, but not in the abstract, but in a concrete, living, social dimension," - says Cardinal Joseph Goffner. Through the constant evangelization of humanity, the Church seeks to influence the improvement of human life and seeks to point to Christianity as a faithful way of life. But a world where the horrors of war have been replaced by the "war of civilizations," you will not call the "war of cultures" perfect. Nor can one see the great desire of mankind for moral development, spiritual perfection, but only the desire for the accumulation of material goods. (shrink)

Biography of Habermas -- Critical theory -- Habermas and his works -- An assessment of the impact of Habermas -- Conclusion.

Contemporaryphilosophyseems a great swirling almost chaos. Every situation must seem so at the time, probably because philosophy itself resists structura tion and because personal and political factors within as well as without the discipline must fade in order for the genuinely philosophical merits of performances to be assessed. Nevertheless, some remarks can still be made to situate the present volume. For example, at least half of philosophy on planet Earth is today pursued in North America (which is not to say (...) that this portion is any less internally incoherent than the whole of which it thus becomes the largest part) and the present volume is North American. (Incidentally, the recognition of culturally geographic traditions and tendencies nowise implies that striving for cross-culturalif not trans-cultural philosophical validity has failed or ceased. Rather, it merely recognizes a significant aspect relevant from the historical point of view.) Episte- Aesthetics Ethics Etc. mology Analytic Philosophy Marxism Existentialism Etc. Figure 1. There are two main ways in which philosophical developments are classified. One is in terms of tendencies, movements, and schools of thought and the other is in terms of traditional sub-disciplines. When there is little contention among schools, the predominant way is in terms of sub-disciplines, such as aesthetics, ethics, politics, etc. Today this mode of classification can be seen to intersect with that in terms of movements and tendencies, both of which are represented in the above chart. (shrink)