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Habermas discusses the chances for the establishment of world citizenship in contemporary society, marked by multiculturalism and the process of globalization. Habermas identifies the historical configuration of the post-national constellation, and from there themed the transition from international law to the law of citizens of the world, which aligns the concept of citizenship to the idea of ​​human rights. Habermas analyzes the Kantian idea of ​​a cosmopolitan state in which citizens are legal subjects of their respective States and members of a cosmopolitan entity. Kant elaborates on the concept of world republic, which Habermas disagrees with, but offers the example of the European Union for a discussion on the realization of a just and peaceful international order. Based on the Kantian orientation of constituting an order of world citizenship, Habermas discusses the conformation and viability of this idea in contemporary times. For Habermas, it is possible to spell out the idea of ​​cosmopolitan citizenship. From the European Union, cooperation between States and citizens shows that a cosmopolitan community is needed to complement an international community of States.

The present study analyses the taylorian concept of irreducibly social goods. Besides that, aims to evaluate the possibity of existence of intrinsically social goods, or if all the goods, ultimately, shoud be understood only as goods originally formulated as individual goods. If there are intrinsically social goods, what consequence does this point of view have for the treatment of collective rights? The treatment of these questions is carried out by Taylor's article Irreducibly Social Goods, where the Canadian philosopher states that there are convergent goods and irreducibly social goods. Convergent goods would be those that can be broken down into individual goods, that is, those that only individual can access; on the other hand irreducibly social goods are those shared by a human group or having a common meaning given by a background, this goods have not be broken down into individual goods. Finally, the study aims to present the consequences of this discussion in relation to the concept of collective rights.

Since it is imposed to thinking, deconstruction can be seen as a law, the Law itself. Deconstruction of law is to put it in the context of writing, to notice its submission to the différance, to the play in the language. The law of deconstruction acts in the deconstruction of law, revealing paradoxes and fragilities of juridical order, as well as concepts of natural law and human rights. Finally, deconstruction of law brings with it justice as undecidability, such as the obligation to make fair decisions, even when it is not possible to state the presence of justice. Law, writing and deconstruction converge then to justice, understood as the hospitality.

The paper aims to clarify the sense of contemporary fascism, particularly from the example of the Brazilian Bonsolarism, defining it as an anti-systemic, anti-institucional, anti-juridical and infralegal perspective with a personalist, devoted, voluntarist, spontaneous and militant character which starts from inside judiciary and in terms of subversion of the relation among law, politics and moral, and that, by means of politicization and partisanship of law, branches to the political system, serving as instrument to the fratricide political war among parties, from there linking to civil society in the form of constitution of a digital-social mass-militia of acclamation oriented to an anti-systemic posture. In this dynamic, the fascism has two constitutive and streamlining cores: on one side, it subverts the correlation of human rights and law, delegitimizing and truly destroying the ontogenetic primacy, the separation, the differentiation, the self-referentiality and the overposition of law in relation to politics and moral, as the subsidiarity of them regarding law; on other, it leads to the deconstruction from inside to judiciary and political system of the highly institutionalist, legalist, technical, formal and depersonalized perspective which is proper to them, eliminating the centrality of the judiciary and, them, delegitimizing its regulator role regarding to political system and to the social dialectics, normalizing the totalizing regression caused by political-moral colonization of the democratic law. By reconstructing the pluralist and universalist democracy's meta-normative and generative basis as a public system of law, that is, the co-originality of universality of human rights, pluralism and law, the condition of ontogenetic primacy, independence, self-subsistence and overposition of law in relation to politics and moral, as the subsidiarity of these regarding to law, we will point to the renewal of this systemic, systematic, procedural, mediated, instancial, progressive and publicized perspective of the public system of law, in the interrelation, separation and overposition of judiciary and political system, demarcated by a strong ideal of methodological-procedural-axiological institutionality, legality, technicality, formality and depersonalization, which eradicates the politicization and partisanship of law and, by devolving the complete integrality to law-judiciary, confines the democracy's political system and civil society to their true limits which are its structural basis: the human rights, the legal process and the public system of law, with the necessity of full translation of politics and moral to law, delimitating the pluralist and universalist democracy as a public system of law oriented to the production of universality in/as/by legality.

Dennett's theory of personal identity argues that the "self" is no more than a center of narrative gravity. One of the main hurdles to assessing this proposal lies in the fact that it is difficult to understand what the nature of Dennett's concept of "self" is; specifically, what are the ontological and epistemological commitments that can be attributed to the phenomenon in question. In this article we claim that the best way to make an interpretative reconstruction of his notion of "self" is appealing to the distinction elaborated by Reichenbach between three classes of entities, Concreta, Abstracta, and Illata, and understanding the narrative centers of gravity as a case of Reichenbachian Abstracta. We defend that understanding the narrative centers of gravity as Abstracta in the sense of Reichenbach is pertinent and illuminating given that: i) although he does not apply it directly to the problem of the nature of the "self", Dennett does use Reichenbach's distinction in other parts of his work; ii) Dennett explicitly draws an analogy of the "self" with the centers of gravity that are, precisely, one of his examples of Abstracta; iii) this way of understanding the "self" allows us to give sense and better understand certain aspects of Dennett's narrative theory. Besides allowing us to clarify the metaphors used by Dennett in the elaboration of his narrative theory, such conceptual elucidation allows us to better understand the distinction between the three classes of intentional psychology drawn by Dennett (1987) and is useful in suggesting to which of these three types the concept of "self" belongs.

The main aim of this paper is to understand the fundamental concepts that were part of what we all nowadays as the republican tradition and collate them with the sense of politics that underpins the current liberal democratic societies. The proposal has as a path of theoretical analysis a set of political themes that served as the foundation for the construction of republican ideals which contemporary scholars will call as republicanism.

O presente trabalho teve como objetivo verificar a autoeficácia de alunos da Educação de Jovens e Adultos do segundo ciclo do Ensino Fundamental e do Ensino Médio. Participaram 50 alunos de ambos os sexos, que cursavam o Telecurso 2000, de uma cidade do Estado de São Paulo. O instrumento utilizado para coleta de dados foi uma escala especificamente construída para esse fim e que avalia a percepção do estudante quanto ao próprio desempenho acadêmico e o quanto se sente capaz de realizar tarefas escolares. O teste de Mann-Whitney U revelou não existirem diferenças significativas entre a autoeficácia declarada dos estudantes, dos dois níveis de ensino para o estudo, para o desempenho e para a autoeficácia geral. Com relação ao sexo, independente do nível de ensino cursado, o teste revelou que as diferenças também não foram significativas para nenhuma das medidas de autoeficácia.

Com a finalidade de reinserir Cuba na discussao dos problemas internacionais, publicam-se nesta secao tres documentos. O primeiro e um artigo de um sociologo cubano sobre as transformacoes que estao ocorrendo na economia e na sociedade cubanas e sobre as suas implicacoes. O segundo documento e um pronunciamento do arcebispo de Boston a proposito da visita do Papa a Cuba, e que contem uma lucida critica aos que pretendem impor uma mudanca politica no pais "de fora para dentro". O terceiro documento, finalmente, e um artigo solicitado ao embaixador de Cuba no Brasil sobre a posicao da ilha no cenario internacional e que reflete, como nao poderia deixar de ser, a posicao oficial dos dirigentes cubanos. (Polit Externa/DÜI)

The last book written by Nietzsche, Ecce homo: how one becomes what one is (1888), is one of its more controversial works, having been comprehended as signal of prepotency, as egocentric self-exhibition, and as presage of the collapse that interrupted his intellectual trajectory in January 1889. Controversies were fueled, in part, by the peculiar narrative developed in the book - he tells himself his life and works in an eulogistic and hyperbolical tone -, in part, by the fact that the late publication of Ecce homo, occurred only in 1908, favored contrast with the apocryphal The Will to Power – set of notes published in 1901 as Nietzsche's 'main work'. Our purpose in this paper is to reflect on possible contributions of Ecce homo's 'autobiographical' and 'self-critical' tenor to the German philosopher's path of thought. Our hypothesis is that the narrative experimented in the book has an intimate relation with previous themes of Nietzschean works (especially, that of perspective) and with the task of revaluation of all values. Through a self-staging, the placing of a certain 'Nietzsche' in the scene, the philosopher advances his critique of metaphysics - and its popular version, Christian morality - while accentuates the worldliness of his perspective, its contingent feature and its conditioning by "little things", decision that seems to carry a relevant philosophical dimension: Nietzsche assumes the partiality and the interest involved in his taking a position within culture.