This article presents figures reffering to woman in criminology, as discusses its repercussions in the Brazilian penal code. Identified in positive criminology the figure of the nate criminal related to prostitution, masculine woman and atavistic; as well as the victim, is her a criminal dependent of a man, or is it by the necessity of protection from the Government. These figures have in common serve to social control of woman. In opposition, in feminist criminology it is identified the figure of the emancipated woman that does not search in penal law the solution of conflicts related socially, economically and politically. ; Este artigo apresenta figuras referentes à mulher junto às criminologias, bem como discute suas repercussões no código penal brasileiro. É identificada na criminologia positivista a figura da criminosa nata relacionada à prostituição, à mulher masculinizada e à atávica; bem como da vítima, seja ela criminosa por dependência do homem, seja pela necessidade de proteção do Estado. Estas figuras têm em comum o fato de servirem ao controle social da mulher. Em oposição, na criminologia feminista se verifica a figura da mulher emancipada, que não busca no direito penal a solução de conflitos que são de ordem social, econômica e política.
The STS movement, which emerged in embryonic in the middle of last century and made over the decades, remains relevant to the society we live in. Thus, it is recurrent the need for a participation of this society in the direction given to the scientific and technological activity, demanding more democratic decisions. In this sense the research is based on the questionings: what is the characterization of educational practices carried out in STS field in Basic Education and in teacher training?; And, as has been the participation of society in scientific and technological development? As objectives, we seek: (i) identify which subjects have participated in decision-making on scientific and technological development, and how; (ii) analyze data referrals in respect of educational practices STS; (iii) to investigate whether the STS assumptions are advancing the Academy to implement educational practices; (iv) to point out horizons for Science Education in the perspective of curricular settings guided by the constitution of a culture of participation. It is a bibliographical research whose methodology was the Discursive Textual Analysis, composed of unitarization, categorization and communication. The corpus of analysis emerged four categories: 1) Limitations practices STS implemented; 2) Methodological aspects of practicas STS; 3) Social participation in the development of ST in classrooms; 4) Justifications for insertion of STS practices.
A intelectualidade vivencia uma ruptura com os padrões de consagração vigentes na Primeira República. A partir da tomada do poder por Getúlio Vargas e a Revolução de 1930, tem-se início um novo cenário político. Devido à queda do preço do café, o modelo agroexportador encontrava-se em processo de decadência, pois já não era mais possível manter artificialmente o valor deste produto. Somam-se a este fator as restrições provocadas pela crise financeira de 1929, o que implicou na queda da demanda externa e no surgimento de novos competidores. Neste contexto, os intelectuais estão subordinados de um modo mais intenso à conjuntura política do que propriamente às questões culturais. A função e atuação dos intelectuais ultrapassam, desta maneira, o campo estritamente intelectual e adentram o do político. Assim, o presente trabalho tem como objetivo demonstrar a relação entre a modernização brasileira e o desenvolvimento institucional e intelectual das Ciências Sociais no Brasil. ; La intelectualidad experimenta una ruptura con los estándares de consagración vigentes en la Primera República. A partir de la toma del poder por Getúlio Vargas y la Revolución de 1930, comenzó un nuevo escenario político. Debido a la caída en el precio del café, el modelo de agroexportación estaba en proceso de descomposición, ya que no era posible mantener artificialmente el valor de este producto. A este factor se suman las restricciones causadas por la crisis financiera de 1929, que implicó una caída de la demanda externa y la aparición de nuevos competidores. En este contexto, los intelectuales están más fuertemente subordinados a la situación política que a los asuntos culturales. La función y el desempeño de los intelectuales, de esta manera, van más allá del campo estrictamente intelectual y entran en el de lo político. Así, el presente trabajo tiene como objetivo demostrar la relación entre la modernización brasileña y el desarrollo institucional e intelectual de las Ciencias Sociales en Brasil. ; Intellectuality experiences a rupture with the standards of consecration in force in the First Republic. From the seizure of power by Getúlio Vargas and the 1930 Revolution, a new political scenario began. Due to the drop in the price of coffee, the agro-export model was in a process of decay, as it was no longer possible to artificially maintain the value of this product. Added to this factor are the restrictions caused by the financial crisis of 1929, which implied a drop in external demand and the emergence of new competitors. In this context, intellectuals are more intensely subordinated to the political situation than to cultural issues. The function and performance of intellectuals, in this way, go beyond the strictly intellectual field and enter that of the political. Thus, the present work aims to demonstrate the relationship between Brazilian modernization and the institutional and intellectual development of Social Sciences in Brazil.
Festivities not always are taken seriously as objects of study, but they have long attracted the attention of social scientists and other researchers. However, its analysis tends to be restricted and enclosed in some classical conceptions that, although relevant and useful, have become mere buzzwords and do not live up to the richness and complexity of this field of study. This article aims to provide some insights for the analysis of the festivities, focusing particularly on carnival and the way it has been treated by Social Sciences. It begins by exposing and discussing some theoretical recurrences – namely the theories of inversion, escape valve, resistance and communitas – and then presents other analytical perspectives that look at different facets of the festivities – cultural, social, economic and political – thus suggesting more in-depth and committed approaches to social reality and less hostage to the abstraction and dryness of theoretical models. ; As festas nem sempre são objetos de estudo levados a sério, mas atraem há muito a atenção de cientistas sociais e outros investigadores. No entanto, a sua análise tende a restringir-se e fechar-se nalgumas conceções clássicas que, sendo relevantes e úteis, tornaram-se meros chavões e não fazem jus à riqueza e complexidade deste campo de estudo. Este artigo pretende fornecer alguns subsídios para a análise da festa, focando-se particularmente no carnaval e no modo como este tem sido tratado pelas Ciências Sociais. Começa por expor e discutir algumas recorrências teóricas – designadamente as teorias da inversão, da válvula de escape, da resistência e da communitas – para depois apresentar outras perspetivas de análise que olham para diferentes facetas da festa – cultural, social, económica e política – sugerindo assim abordagens mais aprofundadas e comprometidas com a realidade social e menos reféns da abstração e secura dos modelos teóricos.
Festivities not always are taken seriously as objects of study, but they have long attracted the attention of social scientists and other researchers. However, its analysis tends to be restricted and enclosed in some classical conceptions that, although relevant and useful, have become mere buzzwords and do not live up to the richness and complexity of this field of study. This article aims to provide some insights for the analysis of the festivities, focusing particularly on carnival and the way it has been treated by Social Sciences. It begins by exposing and discussing some theoretical recurrences – namely the theories of inversion, escape valve, resistance and communitas – and then presents other analytical perspectives that look at different facets of the festivities – cultural, social, economic and political – thus suggesting more in-depth and committed approaches to social reality and less hostage to the abstraction and dryness of theoretical models. ; As festas nem sempre são objetos de estudo levados a sério, mas atraem há muito a atenção de cientistas sociais e outros investigadores. No entanto, a sua análise tende a restringir-se e fechar-se nalgumas conceções clássicas que, sendo relevantes e úteis, tornaram-se meros chavões e não fazem jus à riqueza e complexidade deste campo de estudo. Este artigo pretende fornecer alguns subsídios para a análise da festa, focando-se particularmente no carnaval e no modo como este tem sido tratado pelas Ciências Sociais. Começa por expor e discutir algumas recorrências teóricas – designadamente as teorias da inversão, da válvula de escape, da resistência e da communitas – para depois apresentar outras perspetivas de análise que olham para diferentes facetas da festa – cultural, social, económica e política – sugerindo assim abordagens mais aprofundadas e comprometidas com a realidade social e menos reféns da abstração e secura dos modelos teóricos.
Social philosophy takes care of three tasks: the conceptual idea about an institution, how it functions and how it accomplish. In this sense, a challenge to social philosophy, from the point of view of critical-normative research, is to think of the social institution not only as the backbone of society, but, above all, to link it with the social-ontological argument with emancipatory approach; in other words, how a social institution how to deal with its task of promoting social goods and social rights. I intend to explain the philosophical-social requirement of the social-ontological argument in the discussion of critical-normative research taking into account that, at first, the social institution is understand itself as a medium to emancipation and, secondly, this institution stem from a detranscendental reason conception and this refer to a new way to think the social philosophy inside in the historical background of ours social communities.
This article seeks to discuss the vision of the 'social' in the field called social determinants of health. For this, bibliographical research was conducted, based on references from the field of human sciences, by authors such as Latour (2012) and Santos (1988). It begins with a general characterization of the field of social determinants of health, especially political and scientific views. Then, it presents the critical elements characterizing paths on the thinking of these authors. The study sought to highlight reductionism increasingly present in the approach to the field of social determinants of health. These reductionisms that ultimately limit further reading about the complexity of life in society and reinforce the commodification and trivialization of life. Santos (1988) notes that, in front of these reductionism, science cannot be merely producing a scientific paradigm, but also a social paradigm - the paradigm of a decent life. The thinking of Latour (2012) brought arguments to rethink the 'social' beyond a specific and limited domain of reality, as something always external to the subject and to their own health. The fragmented view of the field of social determinants of health is what we put into analysis and make inquiries as a way to raise future discussions on the topic.
The situation John Godfrey Saxe describes in his 19th century poem retelling the parable of the blind men and the elephant is not unlike the birthing pains of the emerging discourse between Western and Indigenous Knowledges. In this paper I propose that the "disputations" have nothing to do with such reified notions as "clash of ideologies" or "metaphysics," but are rather more semiological in nature. Semiotics, to which linguistics belongs, is an undiscovered country whose vistas may provide more efficacious roadmaps to meaningful communications between disparate knowledges – i.e., Western Science and Indigenous Knowledge. I propose to examine a specific case of a wildlife management issue in Nunavut, Canada, whose outcomes will determine not only the viability of a species but the quality of the relationship between Inuit Qaujimaningit and Governments. The original article is in Inuktitut. ; La situación que describe John Godfrey Saxe en su poema del siglo XIX, donde cuenta la parábola de los ciegos y el elefante, no es tan diferente de las dolorosas complicaciones presentes en el discurso emergente entre los saberes occidentales y los saberes indígenas. En este artículo propongo que las "disputas" entre estos saberes no derivan de conceptos codificados como "conflicto de ideologías" o "metafísica", sino son más bien de naturaleza semiológica. La semiótica, a donde pertenece la lingüística, es un territorio ignoto cuyos panoramas pueden brindar mapas eficaces para una comunicación más llena de sentido entre saberes distintos, en este caso la ciencia occidental y el conocimiento indígena. Propongo examinar un caso específico, el tema de la administración de la vida salvaje en Nunavut, Canadá, cuyos resultados determinarán no solo la viabilidad de una especie sino también la calidad de la relación entre Inuit Qaujimaningit y los gobiernos. El artículo original está en inuktitut. ; La situation décrite par John Godfrey Saxe dans son poème du 19e siècle, qui relate la parabole des aveugles et de l'éléphant, ne diffère pas des douleurs d'élaboration des nouveaux discours entre les connaissances occidentales et indigènes. Dans le présent article, je suggère que les « conflits » n'ont rien à voir avec les notions réifiées « d'affrontements idéologiques » ou de « métaphysique », mais sont plutôt de nature sémiologique. La sémiotique, à laquelle appartient la linguistique, est un pays inconnu dont les perspectives pourraient offrir plus de détails pour des communications significatives entre les connaissances disparates – par exemple, la science occidentale et les connaissances indigènes. Je propose d'examiner un cas spécifique, le problème de gestion de la faune sauvage dans la province du Nunavut au Canada, dont les résultats détermineront non seulement la viabilité d'une espèce, mais aussi la qualité de la relation entre Inuit Qaujimaningit et les gouvernements. L'article original a été rédigé en inuktitut. ; A situação que John Godfrey Saxe descreve em seu poema do século XIX que reconta a parábola dos homens cegos e do elefante não difere das dores do parto do discurso emergente entre as sabedorias ocidentais e indígenas. Neste artigo, proponho que as "disputas" não têm nada a ver com as noções reificadas como "choque de ideologias" ou "metafísicas", mas que são, em vez disso, de uma natureza mais semiológica. A semiótica, campo ao qual a linguística pertence, é um país não descoberto cujas vistas podem proporcionar mapas mais eficazes para comunicações significativas entre sabedorias díspares, isto é, a Ciência Ocidental e a Sabedoria Indígena. Proponho-me a analisar um caso de gestão da vida selvagem em Nunavut, Canadá, cujos resultados determinarão não apenas a viabilidade de uma espécie, mas a qualidade das relações entre Inuit Qaujimaningit e governos. O artigo original está em inuktitut.
The aim of the present paper is to analyze the conception of science of Popper resorting to the metaphor with the game of chess that he uses in his work The logic of scientific research. We consider that by means of this metaphor it is possible to perceive that its conception of science is not reduced to the logical criterion of falsifiability as many of its critics let us envisage, nor even to define methodological rules to guide the practice of science. But the philosopher himself in establishing such analogy makes it clear the existence os rules is what science has in common with the game of chess. In our view, these rules, as well as the scientific criterion, are not sufficient to define the scientific practice, since it involves other elements such as: values, objectives, scientific community and context in which the research is carried out. Popper assumes these elements in his metaphor, but does not make them explicit. It is only in later works such as Conjectures and Refutations and The Open Society and Its Enemies that they are clearly defined. We, therefore, intend to bring to light those elements involved in the game of science in Popper in order to give greater clarity to his conception of what science is.
