Argentina fue el primer país del mundo en establecer que los organismos que resulten de nuevas técnicas de edición genética (GE, en sus siglas en inglés) no estarán alcanzados por la normativa para Organismos Genéticamente Modificados (OGM), siempre y cuando una primera evaluación concluya que no incluye ADN de otra especie. Esto es relevante porque las evaluaciones para comercializar un OGM son tan extensas y costosas que solo son accesibles para unas pocas empresas multinacionales, que monopolizan la innovación fundamental, las (...) licencias y los productos derivados. Esta simplificación regulatoria coincide con el descubrimiento de técnicas como CRISPR-Cas9, mucho más baratas y simples que las previas, y con potencial para desarrollarse con reducidos presupuestos de investigación. Este trabajo indaga cómo el Estado argentino utiliza la legislación sobre biotecnología para fomentar la investigación, el desarrollo y la innovación (I+D+i), indagando en los límites y posibilidades de esta estrategia. Para ello se basa en la legislación y las políticas públicas competentes; observaciones en reuniones y conferencias biotecnológicas; y en entrevistas semi-estructuradas realizadas durante 2019 a científicos y empresarios que trabajaban con CRISPR. Así, encuentra que la legislación opera como fomento para los desarrollos locales, pero las ventajas que ofrecen las nuevas técnicas de edición genética dependen de una serie de acciones y estrategias geopolíticas. Entendiendo por regulación al conjunto de acciones y omisiones de los actores interesados, a escala mundial y con intereses contrapuestos, la investigación concluye que es esta regulación geopolítica la que condiciona la innovación biotecnológica en Argentina. Así, la posibilidad de aprovechar esa “ventana de oportunidad” que habilitan las nuevas técnicas descansa en una serie de variables que configuran nuevas relaciones de interdependencia global. (shrink)

Boundary Images investigates the political, material, and visual work that images do to cross and blur the boundaries between the technological and biological and between humans, machines, and nature. Exploring the limits of the visual and beyond what can be seen, Boundary Images posits these boundaries as starting points for the production of new and radically different ways of knowing about the world.

Women in black » of Jerusalem appeared during first Intifada. Every Friday, Place of France in Jerusalem-Fast their posters « End of occupation » say clearly in English, in Hebrew and in Arabic their refusal of the politics of occupation of territories, which there is no possible peace without the occupied territories are returned and constitute a Palestinian State. As Mothers of the May place which inspired them their tenacity paid: they became symbolic of the nonviolent resistance of the women (...) in a situation of injustice. The other groups of women in black built up themselves, through the world, in Colombia, Italy. Spain, USA.. (shrink)

Les sociétés contemporaines tendent à ne plus connaître que les réalités individuelles et une perspective générale hors déterminations spécifiées. D'où la mise à l'écart de toute tradition, religieuse ou culturelle, et un refoulement de ce qui les portait. Cet ouvrage entend promouvoir une reconnaissance de la pluralité des voies de l'humain, mais sans juxtaposition communautariste, et préconise la mise en place de conditions de confrontations sur fond de différends fructueux et d'hétérogénéité foncière. C'est peut-être notre seule chance pour l'avènement de (...) chacun et un renouvellement social. Cela passera par des enjeux à faire réapparaître à l'encontre d'insidieuses neutralisations, et requiert des régimes de raison divers mais tous développés suivant un mode de rationalité publique. Sont ici en cause nos identités, nos rapports au passé et nos imaginations d'avenir, ainsi que ce qui nous y mobilise. (shrink)

Le terme « féminisme » n’a pas vraiment changé de sens depuis les années 1970 ; en revanche, il y a une évolution du féminisme.Du point de vue sémantique, les choses n’ont pas vraiment changé. On sait que le terme « féminisme » est un néologisme qui date de 1860, et à l’époque ce néologisme avait une connotation inquiétante, à..

En la tradición preplatónica el poeta tiene cierta inspiración, cierto don que le permite acceder a cierto tipo de conocimiento proporcionado por la Musa y a la vez posee una técnica que le permite transmitir ese conocimiento a su público. En el Ion, Platón aborda el problema de la relación entre inspiración y téchne en la poesía y concluye que no pueden ir juntas. El presente artículo se propone analizar los pasajes de Homero donde aflora su propia poética para mirar (...) el origen de la tradición que une inspiración y téchne, y examinar luego por qué para Platón es inaceptable esa posición y las consecuencias que ello trae para la valoración de lo literario. (shrink)

El presente artículo intentará atravesar una pequeña parte de la cartografía afectiva spinozista. Nos detendremos en la idea de imitación afectiva, momento en el que la categoría de otro - expresión de la exterioridad - se presenta como un desconocido de quien, a pesar de no haber tenido un encuentro específico, podemos sentirnos afectados. Desandar los caminos de la mimesis afectiva nos permite establecer un origen social afectivo que como tal descubrirá la importancia que tienen los afectos en la vida (...) en común de los hombres. En otros términos, mostraremos el rol esencial que posee la vida afectiva en el origen de la comunidad a partir de una primera unión producto de un afecto común. (shrink)

What Nepalese village or plot of land does not have a sacred tree or grove? The altar devoted to the earth gods is often the only collective shrine in a locality. Usually it is a natural site on the outskirts of the village, combining rocks and trees, and sometimes wooden shapes instead of rocks. It can also be associated with a cavity or hole in the earth. Thus among the Tamang of West Nepal: “The site of worship, which is known (...) by the Nepalese term bhumithan, is located on a sharp incline overhanging the village; it is set up in a small sheltered area in the rock and divided into two areas by a raised flat stone.” Furthermore, we might add B. Pignède's description of the sanctuary as one finds it among the Gurung on the southern side of the Annapurna: “Three walls of rock hold up a little roof of flagstones, the facade being open to the outside. The wall at the back is cut by a large tree that covers the whole area with its shade, with the tree and rock forming a single mass … Three raised rocks, the top of which is crudely rounded, are placed on a kind of tier. In the left corner is a little stone statue of a four-footed animal … Finally, on the outside, in front of the sanctuary's open facade, a wooden post is set up … The ensemble of the sanctuary includes a mixture of Indo-Nepalese and local elements.”. (shrink)

Miguel de Cervantes, no último capítulo de sua obra O engenhoso fidalgo Dom Quixote de La Mancha, retrata o falecimento de seu protagonista, decorrente de uma profunda tristeza. O cavaleiro, depois de vencido, sente-se obrigado a retornar ao seu povoado e a renunciar à cavalaria andante, o que lhe causa a transformação de sua realidade e de seu estado mental - da loucura à cordura -, além do seu direcionamento à morte. Assim como faz Cervantes no início do século XVII, (...) Espinosa, ao final do mesmo século, também parece estabelecer analogias entre as ideias de transformação e morte, ao apontar, em sua Ética, a relação entre a natureza do ser e sua proporção de movimento e repouso, responsável pelas inconstâncias humanas. A partir de tais considerações, este trabalho pretende aproximar o último capítulo da obra Dom Quixote à proposição 39 da Quarta Parte da Ética espinosana, de forma a ressaltar as devidas semelhanças entre o conceito de morte como transformação, retratado tanto pelo escritor espanhol quanto pelo filósofo holandês, uma vez que a morte, para ambos, demonstra estar vinculada à mesma ideia. (shrink)

Pensée et action sont articulées chez Canguilhem. Si on les inscrit dans le contexte de l’entre-deux-guerres et en les comparant aux trajectoires de contemporains tels que Cavaillès, Rougier et Sartre, l’engagement de Canguilhem pendant la guerre, ainsi que la forme d’action choisie deviennent intelligibles, si, évitant l’essentialisme, on les analyse à la lumière de la notion de disposition, de l’appartenance à des réseaux de sociabilité et de son âge, éléments qui guident autant la propension à prendre des risques que le (...) contenu de ses prises de position. (shrink)

This introduction specifies the context in which the texts that make up the dossier were written, presents them and outlines their respective main axes. In a second, more distant phase, it opens up three critical questions, linked to what Joas proposes and aiming to continue the discussion on what is at stake at the social, political and religious levels. It welcomes the aim of a 'self-reflection of social and cultural sciences on their biological bases and normative contents' in relation to (...) historically determined social and political problems. It underlines the anthropological substratum explored by the Joassian approach, which aims to highlight what is at stake between the individual and social bodies, the singular creativities of human action, and the social structures and dynamics. It is under this horizon that the three questions that mark a gap with Joas' work emerge. The first one focuses on the games between body and overcoming, and what is mobilised there, where collective organisation that is not reducible to politics alone and to what would be proper to it, takes shape. The second returns to the question of rite, to evoke its importance at the heart of our worldly activities, in a secular and non-religious mode. The third part takes up the strictly religious question, questioning how Joas deals with the modern differentiation of social spheres, as well as the absence, in his work, of a critical analysis of religions in their traditions, with all the pathologies that may run through them. (shrink)

Considerando retrospectivamente os desdobramentos da filosofia, é possível observar que, antes de reconhecer e reafirmar as singularidades de seu exercício, o discurso filosófico tem sua origem intimamente associada à poesia. Evidenciando alguns momentos de cisão e outros momentos de contato entre o discurso poético e o discurso filosófico, o presente ensaio visa abordar e refletir sobre o diálogo entre esses dois discursos ao longo do tempo. Nesse horizonte, consideraremos estrategicamente os trabalhos de autores como Homero, Platão, Goethe, F. Schlegel e (...) Schelling, a fim de evidenciar as oscilações e salientar alguns movimentos específicos dentro desse longo diálogo. (shrink)

In its effort « to reconsider the sexist and racist biases that lead to ignore the fundamental role played by migrant women in our society s, this collection of articles stresses both the invisibilization and the ethnicization of the work performed by migrant women, as it is inscribed within the sexual division of labor. The analyses provided here cover various European countries, Spain, France, Italy.

Résumé Le sort des femmes dans les guerres a toujours souffert du non-dit, il se trouvait en quelque sorte enfoui, banalisé dans le sort général des civils puisqu’elles n’étaient pas combattantes. Mais on peut dire que dans les derniers conflits, les femmes ne font plus partie d’un « arrière », par opposition aux combattants du front, car en fait il n’y a plus d’arrière, elles se retrouvent désormais de plein pied dans la guerre (en Algérie et en Bosnie, notamment).

Résumé Au xix e siècle naît une nouvelle éthique professionnelle du créateur qui remet en cause l’association du Beau, du Bien et du Vrai sur laquelle reposait l’esthétique classique. La séparation entre l’art et la morale s’opère au nom de deux valeurs, le Beau et le Vrai, qui s’autonomisent par l’intermédiaire du développement de l’esthétique et de la science. En littérature, elle est l’œuvre des deux grands courants romanesques de la première moitié du xix e siècle, le romantisme et le (...) réalisme. De ces deux courants, Flaubert opère une synthèse originale, qui lui vaut d’être traduit en justice. (shrink)

Bourdieu's concept of the literary field aimed to overcome the opposition between internal and external analysis of literary works. This paper examines its theoretical and methodological implications by exploring the notion of mediations between text and context at three different levels: the material conditions of production and circulation of literary works; the modalities of their production by their authors; their critical reception. It is through these mediations that the key concept of autonomy becomes operational for empirical research and that it (...) displays its heuristic power, as illustrated by works using Bourdieu's theory of the literary field produced over the last two decades. (shrink)

Este ensaio debate os conceitos de afeto e vontade no trabalho docente e seus vínculos com o “voluntarismo pedagógico” presente em diversas concepções e políticas sobre a educação de crianças. Utiliza-se da doutrina espinosana dos afetos e também da noção de trabalho estranhado nos Manuscritos Econômico-Filosóficos de Marx para uma meditação sobre o perfil sociológico dos professores da educação básica brasileira. Suas considerações finais ressaltam a importância de Espinosa na crítica do “domínio absoluto dos afetos” e análise das atuais condições (...) nas quais se realiza o trabalho docente, apresentando pontos de convergência – e uma possível divergência – com relação a ideias de Mészáros na busca de uma educação “para além do capital”. (shrink)

Este artigo apresenta o conceito de ideologia em A ideologia alemã, de Marx e Engels, a partir da relação entre a inversão real gerada pela divisão do trabalho e a inversão ideológica, considerando o problema de a ideologia ser caracterizada como a inversão da realidade das relações de produção ao mesmo tempo que a expressão dessas mesmas relações. Por meio da análise do conceito procura-se reavaliar a importância dos manuscritos inacabados de “I. Feuerbach”, tendo em vista que a discussão bibliográfica (...) mais recente atribui ao texto um caráter menor se comparado ao capítulo dedicado a Stirner. (shrink)

Infléchissant le propos de J.-L. Chrétien en passant du " dire " au " lire ", et en congédiant l' " autorité " ainsi que le qualificatif " Saintes " impliqués dans l'article du philosophe, P. Gisel pose la question de savoir en quoi ce livre - l'Ecriture ou les Ecritures - est " Parole de Dieu ", peut-être " en quoi " il est d'abord Parole, et ensuite, plus radicalement, " Parole de Dieu ". Or, les Ecritures sont et (...) restent de bout en bout humaines, historiquement situées, culturellement et religieusement déterminées. Second, par rapport au Christ qui n'a pas laissé d'écrits, le corps des Ecritures est donc lieu de médiation donné et irréductible, comme la canonisation d'Ecritures est un fait institutionnel, donc instaurateur. Justement, le " regard " porté au nom de la sainteté et de l'inspiration et donc de la logique croyante ne peut porter que sur l'ordre " tiers " d'une symbolisation religieuse, inscrite dans l'histoire déterminée d'une canonisation institutionnelle.Modifying the position of J.-L. Chrétien by moving from "saying" to "reading," and dismissing the "authority" as well as the descriptive term "Holy" implied in the philosopher's article, P. Gisel raises the question as to how this book-the Scripture or the Scriptures-is the "Word of God," perhaps "how" it is first the Word, and later, more radically, the "Word of God." But the Scriptures are and remain human from beginning to end, historically situated, culturally and religiously determined. Secondly, in relation to Christ who did not leave writings, the body of the Scriptures is, then, the place of given and irreducible mediation, just as the canonization of the Scriptures is an institutional, and hence founding, fact. When a "look" is taken in the name of holiness and inspiration and therefore of the logic of the believer, it can only be concerned with the "outside" order of a religious symbolism that appears in the determinate history of an institutional canonization. (shrink)

Ayda Ignez Arruda was a key figure in the development of the Brazilian school of Paraconsistent logic and the first person to write a historical survey of the field. Despite her importa...

We offer a reading of some passages from Wittgenstein’s Tractatus Logico-Philosophicus in which, dealing with the symbolic constructions of arithmetic, Wittgenstein puts in motion the most outstanding features of Leibniz’s concept of Symbolic Knowledge: the computational and the “ecthetic” functions of the notion of Symbolic Blind Though. We begin with a brief presentation of some conceptual distinctions proposed by Oscar Miguel Esquisabel in his investigation about the Leibnizian origin of the tradition of Symbolic Knowledge. We then contrast these topics with (...) the way Pasquale Frascolla interprets those same Tractarian passages, emphasizing the way in which he suspends any relevant sense in which we could speak about formal knowledge in Wittgenstein’s opera. To make our criticism better suited, our projection of Leibnizian lights into the Tractatus and into Frascolla’s interpretation of it is assisted with a concise exposition of one historical development in the Leibnizian tradition. Grounded in a study in which Javier Legris retraces the features of Symbolic Blind Though in Frege’s works, we then conclude proposing the advantages of our approach. (shrink)

The urgency of today’s conjuncture calls to us in a number of ways : to develop planetary citizenship and the solidarities it implies ; to promote and help those subjectivities which gain autonomy in the processes of resistance and alternative construction ; to develop myriad transveral encounters ; and finally not to hand the planet over to destructive forces of all kinds.

O presente texto refere-se à trajetória de três homens. Eles nasceram na mesma época, mas viveram cada um em uma cidade distinta. Um morava em Fortaleza, no Ceará, outro em Lisboa e o terceiro no Rio de Janeiro. O que os unia? Livros. Os três tiveram suas vidas marcadas pela edição, impressão e comercialização de livros e relacionadas, particularmente, pela publicação de uma coleção de livros: a Biblioteca do Povo e das Escolas. É dessa coleção e de como ela se (...) associa à vida desses três homens que este texto trata. É urna história que liga Lisboa, Rio de Janeiro e Fortaleza e que mostra que ainda há muito a se descobrir e percorrer nos caminhos dos livros no século XIX. (shrink)

There is a spectrum of identities: from the mathematical, through cases where specific criteria matter, to the complex or intuitive cases where we can recognize identity but don't know what the criteria should be. In a series of essays by senior figures in the sciences and humanities, this book examines what identity means across a number of academic disciplines. Topics range from mathematics, through the rules of recognition in biology and the law, to comprehending the individual in the visual, performing (...) and literary arts, and ultimately to notions of the philosophy of existence. Using the theme of identity to make new interdisciplinary connections, the contributors offer interested readers a glimpse into their specialist subjects and suggest new ways for students and scholars to think about identity in relation to their own work. (shrink)