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Abstract: The terms "university", "teaching" and "research" are closely related. The reason for the establishment of a community of learners and students were, on the one hand, the formation of man, and on the other the search for the truth about man, life, society and the world. In the face of technological development and access to information, including the development of legislation that allows the individual, without going through formal institutions, data acquisition, the question arises whether the university is needed, and if so, what is its role in realizing the right to education and freedom of scientific research. Implementation of freedom of scientific research and freedom of teaching in times of universal information access and modern technology can do without the university. However, this is university that can benefit from innovative research methods and teaching remains the most important forum for the exchange of ideas and the search for truth and knowledge transfer, vocational skills and social attitudes.Keywords: Right to education. Freedom of scientific research. Constitution. Cultural rights. Freedom of teaching. Resumo: Os termos "universidade", "ensino" e "pesquisa" estão intimamente relacionados. A razão para o estabelecimento de uma comunidade de alunos e estudantes foram, por um lado, a formação do homem, e por outro a busca da verdade sobre o homem, a vida, a sociedade e o mundo. Em face de desenvolvimento tecnológico e do acesso à informação, incluindo o desenvolvimento de uma legislação que permite que o indivíduo, sem passar por instituições formais, tenha acesso a dados e a informações, gera a questão de saber se a universidade é necessária, e em caso afirmativo, qual é o seu papel na realização dos direitos à educação e à liberdade de pesquisa científica. A implementação da liberdade de investigação científica e liberdade de ensino em tempos de acesso à informação universal e tecnologia avançada pode se realizar sem a universidade. No entanto, a universidade pode se beneficiar de métodos inovadores de pesquisa e de ensino e continuar a ser o mais importante fórum para a troca de ideias ea busca da verdade e da transferência de conhecimentos, competências profissionais e as atitudes sociais.Palavras-chave: Direito à Educação. Liberdade de Pesquisa Científica. Constituição. Direitos Culturais. Liberdade de Ensino.

In this article we intend undertake a reading of ancient judaism, or veterotestamentary, in some of its main aspects, in contrast to the Machiavellian view of the role of religion in the organization and expansion of the State. The first step of this enterprise will be given by exposing the founding and delineanting features of the ancient Jewish tradition, especially in the books that make up the so-called Old Testament, demonstranting the using of religion in the ordination and expansion of the State, as well as in the formation of the individual. In a second moment we will demonstrate how to create a new Jewish tradition, influenced and influential on the ancient Greek world, early in the Christian era which will be assimilated and explored in its mystical bias in Renaissance humanism. This Hellenistic Judaism tradition will be best known and assimilated in the European erudite circles of the Renaissance. Finally, we will try to demonstrate how the constitutive features of ancient Judaism, to the detriment of Hellenistic Judaism, can be read in the light of Machiavellian description of the role of religion in the organization and expansion of the State and the formation of the individual.

The considerations that will do in this article are going to analyze how the metabolism becomes mechanism that represents the first gesture of freedom of life, in Hans Jonas' philosophy. From this perspective this discution is in fact that life is a self-maintenance process where freedom shows up since the simplest structures of the organism to the most developed ones. Our goal is showing, from analyzes of the ideia of freedom and necessity, how life open it self to transcendence or, technically speaking, to new ontology.

Religious issues permeate the whole Rawlsian work. The problem is to know how people with different religious understandings can come to overlapping consensus. The solution to the problem of how political legitimacy can be achieved, despite religious conflict, and how, between citizens of different faiths, political justification can be pursued without reference to religious conviction is related to the idea of ​​public reason.

Angola Cinema' honors the fantastic, unique and unknown architecture of movie theaters in Angola, built in the decades before the end of Portuguese colonial rule in 1975. Initially designed as traditional closed spaces, later in the 1960s open air cinemas with terrace bars became the order of the day, so much better adapted as they were to the tropical climate. The arrival of these cinemas brought elegance to the business of going to the movies.0But it is not only this exceptional architecture which impresses us and mirrors the experimental spirit of its ambitious and visionary builders. Visiting the cinema was a communal act—it was a place where young met old, where people fell in love and where liberation from colonialism was a feasible option.0Examining the architectural history of these buildings, this book is also a document of urban organization in the 20th century, as well as the changing mentalities of a society living with the possibility of its foreseen independence. What has changed since then, and what is the future of these urban cathedrals? 'Angola Cinema' poses such questions in a book that both preserves these architectonic treasures and reflects on their cultural, social and affective heritage

The current study investigates the consistency between the claims of the Dialectic and those of the Canon concerning the problem of freedom, and does so through a comparative analysis of three interpretations, showing why two of them (Carnois and Allison) would be mistaken, and a third (Esteves), defensible. Carnois points out that there would be an incompatibility between Dialectic and Canon in considering that the freedom of the Canon would be a limited and empirical freedom, whereas in the Dialectic it would have an absolute spontaneity. Allison believes that the texts would be compatible, although both present relative and ambiguous practical freedom (dependent on a sensitive incentive), and therefore there would be a pre-critical morality in KrV. Esteves's interpretation seems to us to be more sustainable and allows us to understand the coherence and contemporaneity of texts (both present freedom with absolute spontaneity), showing that, although practical freedom is a relational freedom (applied to human beings and therefore in contact with the empirical), it is not an empirical but hybrid concept.

A sociedade israelense constitui um exemplo interessante de religião da política, ou seja, um exemplo de como a dimensão política de uma sociedade pode adquirir um aspecto religioso próprio, assumindo um caráter de sacralidade. No início da experiência sionista acentua-se em Israel a religião do trabalho, a construção de um calendário cívico, a formação de uma nova identidade nacional. A partir da metade dos anos 1970, outros fatores prevalecem: a memória da Shoah, a construção de lugares do martírio nacional, o mito da resistência até o último homem. Chama-se a atenção, neste ensaio, para os percursos de uma sociedade civil que sente a necessidade de reescrever os contornos de sua identidade e remodelar a memória pública, pensando em si mesma como comunidade nacional. ; Israeli society constitutes an interesting example of the religion of politics, that is, an example of how the political dimension of a society may acquire a religious aspect of its own and assume a sacred character. In the beginning of the Zionist experience, the religion of labor, the construction of a civic calendar and of a new national identity gained importance. From the mid 1970's on, other factors have prevailed. They are: memories from the Ha-Shoah, the construction of national martyrdom sites, and the myth of resistance until the last man. In this essay, the tracks taken by a civil society that feels the necessity of redefining the contours of its identity and remodeling its public memory, considering itself a national community, are emphasized.

The present paper brings a reading of Immanuel Kant's Critique of Practical Reason (1788), seeking support on two central axes: a) the formulation of the categorical imperative; b) the doctrine of the fact of reason. The choice of this course supports the position that, despite the innumerable formulations given to the imperative of morality throughout the GMS, there would be, in the terms of the second Critique, a clearer and more precise formulation of this principle. Regarding the doctrine of the fact of reason, it will be treated in two ways: on the one hand, from an attempt to reconstruct Kant's original theses, based on the philosopher's textual course; on the other, showing to what extent this doctrine represents a change of position in relation to the impossibilities found in the GMS. The aim will be to show how Kant fails to engage in the task of analytically deducing the concept of freedom from the concept of will, and the appeal to the fact of reason is precisely the distinguishing feature of this change. From this, it will be concluded that not only pure reason can be practical, but only pure reason, not empirically constrained reason, is unconditionally practical. Finally, we will talk about the distinction between will and arbitrariness, emphasizing its meaning for the understanding the concept of autonomy and its relation to Kant's concept of anthropology and human nature.

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.

In this article I try to bring to light the convergences and divergences between the German reformer Marthin Luther and the Danish philosopher Kierkegaard. For this purpose, the text was subdivided into four chapters so that it could be possible to bring the main ideas of the authors. The dialogue between Luther and Kierkegaard, where the author defends freedom of conscience as being a freedom from, as Luther does, since our freedom is only found when we love Christ, with a passion so distinct that we are willing to risk everything for him and at the same time sacrifice everything for him. According to Kierkegaard (1978) the subject who is able to be alone in the world, consulting only his conscience is a hero. Kierkegaard appeals to Luther, the solitary monk who faced the Emperor and the Pope, leading first to the creation and strengthening of consciousness in silence and solitude. Thus, only the lonely subject before God, willing to make all sacrifices for God can be free, while the second Luther led to a vision that leads subjects to the abolition of conscience, seeking the forgiveness of sins in Christ so that it is possible to have fun in life. The love of God, which for Luther leads us to freedom for Kierkegaard, keeps us imprisoned and anguished, because the subject will be aware that he will never be able to reciprocate such love. In order to be able to appease such anxiety, you must have a life totally surrendered to Him.