In Brazil, every study involving human beings is required to produce an informed consent form that must be signed by study participants: this is stated in Resolution 196/96. 1 Consent must be obtained through a specific structured process. Objective: To present the opinions of women regarding how the process of obtaining informed consent should be conducted when women are invited to participate in studies on contraceptive methods. Subjects and Methods: Eight focus groups were conducted, involving a total of 51 women (...) living in the metropolitan region of Campinas. The women involved in the study were either participating in a clinical trial in the area of women's health or had participated in such a trial in the previous 12 months. A thematic guide was used to conduct the focus group discussions; the discussions were recorded, transcribed and a thematic analysis performed. Results: In general, the person who invites a woman to participate in a study should be a member of the research team but not the principal investigator. Information relating to the study should be given orally and in writing, both individually and in the group setting. Study volunteers should be informed about, among other things, the risks, possible side effects and discomforts, including long-term effects. The use of audiovisual aids to provide information was suggested. Conclusion: The process for obtaining informed consent was seen as a means of establishing a relationship between the volunteers and the investigator/research team. The information that the study participants expected to be given coincides with the requirements established under Resolution 196/96. The use of audiovisual aids would improve understanding of the information provided. (shrink)

This article intends to show that the defense of “understanding” as one of the major goals of science education can be grounded on an anti-reductionist perspective on testimony as a source of knowledge. To do so, we critically revisit the discussion between Harvey Siegel and Alvin Goldman about the goals of science education, especially where it involves arguments based on the epistemology of testimony. Subsequently, we come back to a discussion between Charbel N. El-Hani and Eduardo Mortimer, on the one (...) hand, and Michael Hoffmann, on the other, striving to strengthen the claim that rather than students’ belief change, understanding should have epistemic priority as a goal of science education. Based on these two lines of discussion, we conclude that the reliance on testimony as a source of knowledge is necessary to the development of a more large and comprehensive scientific understanding by science students. (shrink)

Resenha sobre a nova exposição do Acervo do MAC-USP.

Crítica - As Semanas de Arte Moderna de 2022.

The recent pandemic and consequent lockdown had a substantial impact on mental health and optimism regarding the future. Previous research showed that levels of depression, anxiety, and stress had increased throughout the pandemic. Nonetheless, how individuals cope when faced with adversity may be associated with positive expectations regarding the future. A sample of 274 Portuguese workers with a mean age of 40.86 and work experience of 19.68 years met inclusion criteria and agreed to participate in the proposed study. They represented (...) a variety of working classes. We investigated the associations between depression, stress, anxiety, adaptive and maladaptive coping, and optimism while controlling for working experience, gender, and work type. We found that depression was related to lower levels of optimism. However, for participants scoring high on adaptive coping and anxiety, higher scores of optimism were reported. Gender, work type, and experience did not significantly influence the results. These results provide evidence through which positive mental health can be promoted after the pandemic. (shrink)

With respect to De Dreu and Gross's article, we comment on the psychological functions for attack and defense, focusing on associations between individual differences in psychopathic personality traits and the behavioral patterns observed in attack-defense conflicts. We highlight the dimensional nature of psychopathy and formulate hypothetical associations between distinct traits, their different behavioral outcomes, and associated brain mechanisms.

O presente artigo procura demonstrar a convergência entre o discurso religioso e o governamental em campanhas de prevenção ao HIV em Angola. Para tanto, utilizo-me de uma análise dos vídeos produzidos para o programa governamental de prevenção ao HIV da Televisão Pública de Angola, o “Stop Sida”. Pretendo demonstrar que a partir deles procura-se produzir sujeitos culpados, especialmente quando se tratam de mulheres, associando a infecção pelo vírus ao pecado, à condenação divina e à responsabilidade individual. Tal associação perpetua a (...) violência contra a mulher e mantém intacto o dispositivo social que faz delas as maiores vítimas da pandemia da aids em Angola e na África Sulsaariana. Palavras-chave: relações de gênero; cristianismo; prevenção ao HIV/Aids; África. (shrink)

This article intends to show that the defense of ‘‘understanding’’ as one of the major goals of science education can be grounded on an anti-reductionist perspective on testimony as a source of knowledge. To do so, we critically revisit the discussion between Harvey Siegel and Alvin Goldman about the goals of science education, especially where it involves arguments based on the epistemology of testimony. Subsequently, we come back to a discussion between Charbel N. El-Hani and Eduardo Mortimer, on the one (...) hand, and Michael Hoffmann, on the other, striving to strengthen the claim that rather than students’ belief change, understanding should have epistemic priority as a goal of science education. Based on these two lines of discussion, we conclude that the reliance on testimony as a source of knowledge is necessary to the development of a more large and comprehensive scientific understanding by science students. (shrink)

This article intends to show that the defense of “understanding” as one of the major goals of science education can be grounded on an anti-reductionist perspective on testimony as a source of knowledge. To do so, we critically revisit the discussion between Harvey Siegel and Alvin Goldman about the goals of science education, especially where it involves arguments based on the epistemology of testimony. Subsequently, we come back to a discussion between Charbel N. El-Hani and Eduardo Mortimer, on the one (...) hand, and Michael Hoffmann, on the other, striving to strengthen the claim that rather than students’ belief change, understanding should have epistemic priority as a goal of science education. Based on these two lines of discussion, we conclude that the reliance on testimony as a source of knowledge is necessary to the development of a more large and comprehensive scientific understanding by science students. (shrink)

Este trabalho pretende aproximar o processo de aprendizagem histórica, preconizado pela Didática da História, à proposta da pedagogia da memória, empreendida pelo programa educativo Jóvenes y Memoria: recordamos para el futuro, organizado pela Comisión Provincial por la Memoria da província de Buenos Aires. Para isso, a análise se dedicará à compreensão do planejamento institucional do programa e de suas etapas teórico-metodológicas, ambos apresentados no informe “20 años del programa Jóvenes y Memoria” (2021) e na convocatória e cronograma de etapas do (...) ano de 2023. Para assim, buscar semelhanças entre as propostas, em que se destaca a centralidade da construção de narrativas históricas e elaborações de memórias, baseadas no cotidiano e na comunidade local, e a mobilização, em seu sentido emancipatório, das consciências históricas associadas à vida prática dos jovens. Em que foi possível observar o enfoque semelhante que ambas perspectivas outorgam à temporalidade passado-futuro a partir da transformação do presente para deslumbrar horizontes de expectativas. (shrink)

It is well known that Frege's system in the Grundgesetze der Arithmetik is formally inconsistent. Frege's instantiation rule for the second-order universal quantifier makes his system, except for minor differences, full (i.e., with unrestricted comprehension) second-order logic, augmented by an abstraction operator that abides to Frege's basic law V. A few years ago, Richard Heck proved the consistency of the fragment of Frege's theory obtained by restricting the comprehension schema to predicative formulae. He further conjectured that the more encompassing Δ₁¹-comprehension (...) schema would already be inconsistent. In the present paper, we show that this is not the case. (shrink)

Este ensaio teórico tem a finalidade de caracterizar os pressupostos antropomorfização e realismo na Estética de Lukács. A tensão que a objetividade promove na subjetividade do ser social, proporcionada pela arte realista, possibilita ao homem se aproximar dos ritmos das contradições da realidade. Isso permite ao homem aguçar sua crítica e buscar sua emancipação. Acreditamos que uma prática escolar sustentada pela necessidade de se apropriar da cultura clássica com as múltiplas contradições da realidade constitui-se numa alternativa para proporcionar uma Educação (...) crítico-emancipatória. (shrink)

In Frege’s logicism, numbers are logical objects in the sense that they are extensions of certain concepts. Frege’s logical system is inconsistent, but Richard Heck showed that its restriction to predicative quantification is consistent. This predicative fragment is, nevertheless, too weak to develop arithmetic. In this paper, I will consider an extension of Heck’s system with impredicative quantifiers. In this extended system, both predicative and impredicative quantifiers co-exist but it is only permissible to take extensions of concepts formulated in the (...) predicative fragment of the language. This system is consistent. Moreover, it proves the principle of reducibility applied to concepts true of only finitely many objects. With the aid of this form of reducibility, it is possible to develop arithmetic in a thoroughly Fregean way. (shrink)

Enterprise Risk Management involves the process of identification, evaluation, treatment, and communication regarding risks throughout the enterprise. To support the tasks associated with this process, several frameworks and modeling languages have been proposed, such as the Risk and Security Overlay (RSO) of ArchiMate. An ontological investigation of this artifact would reveal its adequacy, capabilities, and limitations w.r.t. the domain of risk and security. Based on that, a language redesign can be proposed as a refinement. Such analysis and redesign have been (...) executed for the risk elements of the RSO grounded in the Common Ontology of Value and Risk. The next step along this line of research is to address the following research problems: What would be the outcome of an ontological analysis of security-related elements of the RSO? That is, can we identify other semantic deficiencies in the RSO through an ontological analysis? Once such an analysis is provided, can we redesign the security elements of the RSO accordingly, in order to produce an improved artifact? Here, with the aid of the Reference Ontology for Security Engineering (ROSE) and the ontological theory of prevention behind it, we address the remaining gap by proceeding with an ontological analysis of the security-related constructs of the RSO. The outcome of this assessment is an ontology-based redesign of the ArchiMate language regarding security modeling. In a nutshell, we report the following contributions: (1) an ontological analysis of the RSO that identifies six limitations concerning security modeling; (2) because of the key role of the notion of prevention in security modeling, the introduction of the ontological theory of prevention in ArchiMate; (3) a well-founded redesign of security elements of ArchiMate; and (4) ontology-based security modeling patterns that are logical consequences of our proposal of redesign due to its underlying ontology of security. As a form of evaluation, we show that our proposal can describe risk treatment options, according to ISO 31000. Finally, besides presenting multiple examples, we proceed with a real-world illustrative application taken from the cybersecurity domain. (shrink)

We introduce a herbrandized functional interpretation of a first-order semi-intuitionistic extension of Heyting Arithmetic and study its main properties. We then extend the interpretation to a certain system of second-order arithmetic which includes a (classically false) formulation of the FAN principle and weak König's lemma. It is shown that any first-order formula provable in this system is classically true. It is perhaps worthy of note that, in our interpretation, second-order variables are interpreted by finite sets of natural numbers.

A partir de algumas considerações de Max Horkheimer sobre o potencial crítico do pessimismo schopenhaueriano, o artigo visa mostrar em que medida o sofrimento específico da fome, em especial quando esta é registrada em contextos de pobreza, miséria e escravidão na obra de Schopenhauer, elucida empiricamente o pessimismo metafísico em forma de pessimismo crítico-social. Para tanto, descrevemos algumas presenças dos termos fome (Hunger) e pobreza (Armut) na obra do pensador da vontade para, em seguida, problematizarmos alguns de seus significados. Apesar (...) de não reconhecer um expediente ativo do Estado ou a necessidade de mudanças sociais estruturais em vista de seu combate, a fome enquanto dor ou sofrimento social de todos os tempos ganha em Schopenhauer um olhar crítico muito específico - em relação a outras críticas filosóficas -, que se soma às variadas condenações sociológicas, econômicas etc., a saber, como uma das expressões mais flagrantes das perversidades e mazelas de um mundo que não poderia ser justificado. (shrink)

Søren Kierkegaard and John Henry Newman have starkly opposed formulations of the relation between faith and reason. In this essay I focus on a possible convergence in their respective understandings of the transition to religious belief or faith, as embodied in metaphors they use for a qualitative transition. I explore the ways in which attention to the legitimate dimension of discontinuity highlighted by the Climacan metaphor of the 'leap' can illuminate Newman 's use of the metaphor of a 'polygon inscribed (...) in a circle', as well as the ways in which Newman 's metaphor can illuminate the dimension of continuity operative in the Climacan appreciation of qualitative transition. (shrink)

We formulate schemes and of the “typical” ∀∑ 1 b -sentences that are provable in T 2 1, respectively T 2 2. As an application, we reprove a recent result of Buss and Krajíček which describes witnesses for the ∀∑ 1 b -sentences provable in T 2 1 in terms of solutions to PLS-problems.

This article on the one hand offers evidence of Spinoza's philosophical merit due to the fact that he propounded the opposition of substance of parts and whole, body and soul, matter and spirit, to unity of substance, since every single part of substance belongs to nature. And on the other hand it presents Feuerbach's critique of Spinoza since Spinoza's philosophy is in fact an identity philosophy which does not recognize, as Hegel also points out, the substance of spirit and the (...) spirit as substance, and does not clearly determinate the unity of matter and spirit because it lacks the truly aspect of difference, determinacy. While Spinoza identifies God with nature and by means of divine nature overcomes Descartes' contradiction between matter and spirit , Feuerbach wants, in opposition to pantheism, determine the difference between nature and God .O presente artigo evidencia, por um lado, o mérito da filosofia de Espinosa, pelo fato de haver submetido a oposição das partes e do todo, do corpo e da alma, da matéria e do espírito, à unidade da substância, já que toda parte singular da substância pertence à sua natureza. Por outro lado, destaca a crítica de Feuerbach a Espinosa, porque a filosofia deste é, na verdade, uma filosofia da identidade, que não reconhece, como Hegel também assinala, a substância como espírito e o espírito como substância, e não determina suficientemente a unidade da matéria e do espírito, já que falta a ela a realidade da diferença, da determinidade. Enquanto Espinosa identifica Deus com a natureza e, mediante a natureza divina , supera a contradição de Descartes entre matéria e espírito , Feuerbach quer, em oposição ao panteísmo, a diferença entre natureza e Deus. (shrink)

Feuerbach trata a natureza, na sua primeira obra, A Razáo Una, Universal e Infinita , desde a perspectiva do panteísmo, no qual ele vê a superaçáo do dualismo entre o espírito e a natureza, ou seja, a reconciliaçáo entre eles, que vale simultaneamente como negaçáo da subjetividade individual, abstrata, e da personalidade como determinaçáo de Deus. Trata-se aqui de um direcionamento de Feuerbach para a natureza, em clara oposiçáo à teologia cristá-monoteísta, que manifesta um abandono completo à natureza (ao “náo (...) sagrado”, ao “náo divino”). Enquanto a teologia cristá está em oposiçáo à natureza e, com isto, também à natureza originária do homem, porque Deus é para ela um ser “exclusivo”, “extramundano” ou “estranho ao mundo”, trata Feuerbach a natureza, a matéria, panteisticamente, em unidade com Deus ou com o espírito. (shrink)

Wittgenstein afirma no Tractatus que a teoria das classes é supérflua na Matemática e que isso está relacionado ao fato de que a generalidade exigida pela Matemática não é “acidental” (TLP 6.031). O objetivo deste texto é elucidar essa afirmação chamando a atenção para o que, seguindo Gregory Landini, tomaremos como uma forma de Logicismo compartilhada por Frege e Russell. Esta forma de Logicismo tem dois princípios básicos, a saber: o uso de uma teoria lógica cujas variáveis estruturadas incorporam o (...) que hoje chamamos de teoria dos tipos simples e a análise de atribuições numéricas em termos de afirmações sobre conceitos ou atributos que empregam conceitos de ordem superior exatamente análogos aos chamados quantificadores ‘numericamente definidos’. Argumentamos que é esse arcabouço teórico que Wittgenstein está rejeitando em 6.031 e não apenas o uso da Teoria dos Conjuntos na Matemática. Também é defendido que a noção de classe ainda tem um papel essencial a desempenhar no Tractatus.AbstractWittgenstein claims in the Tractatus that the theory of classes is superfluous in Mathematics and that this is related to the fact that the generality required by Mathematics is not “accidental” (TLP 6.031). My aim in this paper is to elucidate this claim by calling attention to what, following Gregory Landini, I refer to as a form of Logicism shared by Frege and Russell. This form of Logicism has two main tenets, namely:the use of a logical theory whose structured variables embody what we nowadays call the simple theory of types and the analysis of number ascriptions in terms of assertions about concepts or attributes which employ higher-order concepts exactly analogous to so-called ‘numerically definite’ quantifiers. It is argued that it is this shared theoretical framework that Wittgenstein is rejecting in 6.031 and not just the use of Set Theory in Mathematics. It is also argued that the notion of class still has an essential role to play in the Tractatus. (shrink)

Neste trabalho pretendemos analisar as propostas de construção social da realidade a partir da Teoria do Discurso, na perspectiva de Ernesto Laclau e da análise do discurso de Michel Foucault. Um discurso na perspectiva de Laclau ocorre pela articulação contingente de identidades, em torno de demandas hegemonizadas por uma das identidades que configuram o sentido da realidade. Esse fechamento de sentido é sempre inacabável e, portanto, é contingente e temporário. Já para Foucault o sentido do discurso não está preso às (...) suas condições de emergência passadas, e o que o define não é tanto um conjunto de aspectos comuns, mas um conjunto de regras de formação comuns e um marco institucional desde onde a autoridade do discurso emana. Aqui pretendemos expor os pressupostos epistemológicos dos dois autores e suas implicações na construção do político. (shrink)

Neste artigo, pretendemos defender a tese segundo a qual julgamentos sociais se iniciam com a percepção emocional e com o processamento de informações emocionais no reconhecimento de expressões faciais. Para tanto, revisaremos modelos que discutem (i) os mecanismos pelos quais as expressões faciais são codificadas para transmitir informações e ser percebidas pelos outros, (ii) os mecanismos perceptivos de decodificação e categorização de expressões faciais e, por fim, (iii) os mecanismos pelos quais o reconhecimento de expressões faciais geram respostas emocionais e (...) ajustes comportamentais e, por fim, (iv) a eficiência de nosso sistema perceptual na decodificação desses processos. Com essa discussão, nossa intenção é a de (i) explicitar em que sentido nossa percepção emocional de expressões faciais é u m dos principais mecanismos evolutivos de regulação da vida e que (ii) o processamento de informações emocionais é um poderoso instrumento para assegurar a sobrevivência e sustentar razoáveis interações sociais. (shrink)

At more than five-hundred pages, this volume — the first in a set of five — is neither a short nor an easy read. Most will, I suspect, treat the book as a reference work, consulting only those sections relevant to their study. But its materials are sometimes demanding; and in several chapters readers will encounter considerable interpretive difficulties. I shall have more to say about these difficulties further down. First, though, a few comments on the book’s contents.

Nosso objetivo consiste em explicitar como acontece a temporaneidade de tempo (dar-se do tempo) e a temporaneidade de ser (temporanização de ser). O problema que enfrentaremos, nesse artigo, será mostrar como os caráteres de abertura e de horizonte, próprios das temporaneidades de tempo, concedem sentido à manifestação de ser. Enfrentaremos esse desafio pautados no conceito de temporalidade ekstático-horizontal, porque pressupomos que através dele poderemos apontar como as temporaneidades de tempo e de ser são constituídas nesse período da filosofia de Heidegger. (...) Nossa finalidade é clarificar como a intramundanidade, a transcendência do _Dasein_ e a intratemporalidade são constituídas pelas temporaneidades de tempo e de ser. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Becoming a Self: A Reading of Kierkegaard’s “Concluding Unscientific Postscript by Merold WestphalM. Jamie FerreiraMerold Westphal. Becoming a Self: A Reading of Kierkegaard’s “Concluding Unscientific Postscript.” West Lafayette, IN: Purdue University Press, 1996. Pp. xiii + 261. Cloth, $32.95. Paper, $16.95.The Purdue University Press Series in the History of Philosophy describes itself as attempting to provide insight into a philosopher by means of a focus on a single (...) major text. Such a focus is unusual for a series in the history of philosophy, and Westphal’s [End Page 144] accomplishment in this study is a fine example of how fruitfully this can be done. Commentary on over six hundred pages of Kierkegaard’s Postscript is presented in ten manageable chapters, which follow the order of the Postscript and deal with segments of it ranging from as few as twelve pages to as many as one hundred and seventy-five pages. The result is a commentary which can wonderfully guide students through the Postscript in its entirety, or through the assignment of individual chapters to accompany discrete reading selections. Westphal’s discussions are informed by an unusually wide-ranging knowledge of the history of philosophy—he considers the text not only in relation to Plato, Aristotle, Hume, Kant, and Hegel, as others commentators have, but also brings to this work his clear strengths in phenomenological, existential, and postmodern thought (so we get useful comparisons with Gadamer, Derrida, Levinas, Heidegger, Husserl, Merleau-Ponty, and Sartre, among others). Lying behind Westphal’s entire approach to the book is his desire to address the two most common major criticisms of Kierkegaard’s thought, namely, that it is individualist and irrationalist. Thus, the major perspective from which everything is approached is the tension between the fallible yet responsible self—more precisely, the tension between individual and society, and the tension between irrationalist (voluntarist, blind) and rationalist. Westphal does a superb job of laying out the diversity of protests Climacus is registering in the Postscript—against Platonic intellectualism, against systematic philosophical speculation, and against the rhetorical compromising embodied in the “priest-orator.” There are, of course (as one would expect), sensible, suggestive, illuminating, and detailed exegeses of passages concerning all the significant themes associated with Climacus (approximation, appropriation, leap, direct communication, second reflection, dialectic, etc). Westphal examines the Postscript in the light of the distinction between Socratic religion and the non-Socratic (Christian) alternative found in the earlier Philosophical Fragments, to which this Postscript is an admittedly peculiar postscript, and employs material from much of Kierkegaard’s other work, including journal entries. With respect to the (in)famous category of leap, Westphal incorporates contemporary discussions of volitionalism and presents a fine summary of ways in which willing (decision) can be viewed as indirect, yet allowing the relevance of an ethics of belief. In fact, regarding even the commentary on “Truth Is Subjectivity,” where one might feel nothing new could be said, he manages to be innovative, by identifying “four moments” in the presentation of a theory of subjectivity (a satire, a parable, a definition, and a portrait) which make the chapter much more manageable for teaching. After considering Climacus’s presentation of the relation between Religiousness A and Religiousness B, Westphal appends a discussion of his own creation, Religiousness C (Chapter XIV). But all of this discussion would be unhelpful to a reader who does not fully appreciate the role of pseudonymity and indirect communication in Kierkegaard’s works; so Westphal prefaces his entire discussion with a fine chapter on pseudonymity which can be used even in courses where the entire book is not required reading. This chapter, relating pseudonymity to twentieth-century discussions of themes such as the effacement of the author of a text and the forfeiture of the privilege of authorship, is part of a three-chapter introduction setting the Postscript in relation to Kierkegaard’s biography, pseudonymity, and the familiar theory of the aesthetic, ethical, and religious stages. This entire introduction is written in a remarkably [End Page 145] engaging style which will surely seduce readers new to Kierkegaard and his creation, Johannes Climacus. For example, Westphal announces that “the flow of Regina’s... (shrink)

Arguing against those who situate F.H. Bradley as a skeptic, mystic, or empiricist, this book makes a case for understanding his thought firmly in the tradition of rationalistic idealism.

Excerpt from Conocimiento y AccionY bien: cuando se afirma que el dogmatismo es indis pensable [para laa accion, y que el escepticismo fatalmente la paraliza. no se hara una afirmacion falsa o extre madamente exagerada, basada en lo que podria. Suceder, c en lo que pareceria. Razonable que sucediera, mas que en lo que sucede de hecho; mas en el raciocinio que en la observacion? Es precisamente lo que sostengo.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic (...) books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Num momento em que a fé e as instituições religiosas parecem caducar temos como movimento oposto a valorização da espiritualidade, pelo menos no que tange à proposta filosófica de Luc Ferry. Secularizando o amor cristão, o autor nos apresenta uma filosofia que é capaz de salvar o homem através do sentido que dado à vida, ou seja, não se espera ser salvos por um absoluto existente fora do mundo, mas a salvação depende unicamente do homem. Nesse sentido, à medida em (...) que fazemos escolhas e projetos individuais, liquidamos com toda forma de pensamento determinista. Neste aspecto, cabe à espiritualidade a tarefa de despertar o homem para a necessidade de se afirmar enquanto sujeito e ao mesmo tempo sair de si mesmo, em direção ao outro, como confirmação de uma espiritualidade laica pautada na compaixão e no amor. No entanto, não se trata de uma espiritualidade sentimentalista, mas antes, uma espiritualidade em conformidade com a tradição filosófica e com a racionalidade humanista. Dessa forma, o espiritual não estará relegado ao âmbito privado, mas alcançará até mesmo as ações políticas e a vida social. Finalmente, perceberemos que essa espiritualidade laica que fundamenta as ações humanitárias e a própria relação familiar se assemelha em muitos aspectos com a proposta agápica do amor cristão. (shrink)

O referido trabalho pretende estabelecer uma interpretação acerca da modernidade e da passagem dessa à pós-modernidade a partir da filosofia de dois autores contemporâneos, a saber, o filósofo francês Luc Ferry e o filósofo italiano Gianni Vattimo. Notar-se-á que entre os autores, apesar de alguns poucos pontos em comum, prevalece divergência de pontos de vista e de compreensão dos acontecimentos históricos, políticos e sociais que marcaram a sociedade moderna e, posteriormente, a pós-modernidade. A chave de leitura será o conceito de (...) niilismo, que em Ferry ganha uma conotação de força e de manutenção de verdades fortes, o que caracteriza, segundo ele, a modernidade; enquanto que, em Vattimo esse niilismo é o enfraquecimento dessas estruturas modernas e a garantia da pós-modernidade enquanto um momento de superação das verdades metafísicas. Diante desse cenário, analisaremos os limites da proposta de Ferry que se apega a uma crítica do niilismo realizada por Nietzsche, desconsiderando, contudo, a afirmação que o anunciador da morte de Deus faz de um niilismo ativo. (shrink)

This paper presents a new method - which does not rely on the cut-elimination theorem - for characterizing the provably total functions of certain intuitionistic subsystems of arithmetic. The new method hinges on a realizability argument within an infinitary language. We illustrate the method for the intuitionistic counterpart of Buss's theory Smath image, and we briefly sketch it for the other levels of bounded arithmetic and for the theory IΣ1.

This article debates the possibility that social work as a profession can, if it is not vigilant to the underlying premises of social development, contribute to the promotion of social injustice towards the same people it sets out to empower by unwittingly depleting and destroying the environment. Social development with its strong focus on economic development is driven mainly by modernity as a worldview. Values from this view underline aspects such as the natural environment as resource, economic growth and domination (...) over nature. Although some definitions of social development might include the concept of sustainability, thereby implying that the environment is an important issue, this level of work does not require social workers to practise from an eco-spiritual or a deep ecological point of departure. An eco-spiritual social work approach is harnessed to try and explain social work's contribution to the critical issue of the survival of all species. Guidelines and possible actions from an eco-spiritual social work approach are indicated for a shift from that of fitting in with modernity to one of sustainability and participation in the creativity of the environment. (shrink)

Leo Harrington showed that the second-order theory of arithmetic WKL 0 is ${\Pi^1_1}$ -conservative over the theory RCA 0. Harrington’s proof is model-theoretic, making use of a forcing argument. A purely proof-theoretic proof, avoiding forcing, has been eluding the efforts of researchers. In this short paper, we present a proof of Harrington’s result using a cut-elimination argument.

This text analyzes Diogenianus’ testimony (apud Eus., Praep. Ev. VI 8) as a source for Chrysippus’ reply to an objection leveled against Stoic Fate-determinism. I argue that the objection addressed by Chrysippus in the testimony bears relation to the Idle Argument as reported by both Cicero and Origen but, unlike the Idle Argument, deals with the notions of “that which depends on us” (τὸ παρ’ ἡμᾶς), “that which proceeds from us” (τὸ ἐξ ἡμῶν), and the issue of accountability.

Toma-se como referências básicas algumas reflexões do filósofo Martin Heidegger sobre o domínio planetário da técnica para mostrar a penúria de uma época marcada pelo fim da filosofia mediante sua realização como metafísica nas ciências técnicas. Explicita-se ainda como esse fim da filosofia na era do domínio planetário da técnica pode se constituir o ponto de partida para um novo começo do pensar, que pensa para além dos limites impostos pelo pensamento calculador. Na parte conclusiva do artigo procura-se determinar o (...) caráter e a tarefa que caberia a essa nova forma de pensar e conhecer que nos aproxima das coisas tais como são. (shrink)

In this paper I provide an overview of the logical doctrine of three prominent idealists: T.H. Green, F.H. Bradley, and Bernard Bosanquet. I first identify the works in which this doctrine is developed; then I provide a general account of judgment, and inference. In my discussion of judgment I examine, the individual, hypothetical, and disjunctive forms as well as negation. In my examination of inference I compare the “nonlinear” and “linear” views. This comparison includes the idealist critique of syllogism, and (...) the theory of the association of ideas. I conclude with a brief discussion of idealism and formal logic. (shrink)