Suchergebnisse

By reading the UNDP and UNESCO documents, which make up the United Nations system, it is possible to see prospective models - concerning justice, just school, school justice - which are connected to a vast academic literature on education and human rights as well as education and social justice. This is a documentary research which aims to find out in which ways the documents entitled Education for All Global Monitoring Reports (REPTs) of UNESCO and Human Development Reports (RDHs) seek, at the threshold of the 21st century, to certify the effectiveness of education and school as promoters of social, economic and political inclusion of individuals. Their prescriptions are made to States, civil society organizations and political leaders committed to a more just and democratic education. It was emphasized, in the course of the analysis, that the diagnoses and prescriptions, present in the respective documents, as their goal is to reach expressively broad territorial spaces as well as social and political contexts, are not sufficiently concerned with the conflicting processes that can, under specific social, educational and political conditions, make it impossible to expand justice, in general, and school justice, in particular. Due to the diverse nature of the prognoses present in these reports, it is not possible for their formulators to pay attention to the singularities of different societies as a space of innumerable conflicts that tend to increase the difficulties of substantive advances towards increasing school justice. ; Ao lerem-se os documentos do PNUD e UNESCO, que compõem o sistema das Nações Unidas, percebem-se modelos prospectivos - sobre justiça, escola justa, justiça escolar – que têm conectividade com uma vasta literatura acadêmica sobre educação e direitos humanos e educação e justiça social. Esta é uma pesquisa documental que busca averiguar de que modo os documentos intitulados Relatórios de Monitoramento da Educação para Todos da UNESCO (REPTs) e Relatórios do Desenvolvimento Humano (RDHs) procuram, no limiar do século XXI, atestar a eficácia da educação e da escola como promotoras da inclusão social, econômica e política dos indivíduos. As suas prescrições são feitas aos Estados, às organizações da sociedade civil e às lideranças políticas comprometidas com uma educação mais justa e democrática. Ressaltou-se, no decorrer da análise, que os diagnósticos e as prescrições, presentes nos respectivos documentos, por visarem a alcançar espaços territoriais e contextos sociais e políticos expressivamente amplos não se atêm, suficientemente, aos processos conflitivos que podem, em condições sociais, políticas e educacionais específicas, impossibilitar a ampliação da justiça, de modo geral, e da justiça escolar, de modo particular. Em razão da diversificada natureza dos prognósticos presentes nesses relatórios, não é possível, aos seus formuladores, atentar para as singularidades das diversas sociedades como um espaço de inúmeros conflitos que tendem a ampliar as dificuldades de avanços substantivos rumo a uma crescente justiça escolar.

The article presents some contributions of Wittgensteinian philosophy to philosophical theology. For this, it is divided into two moments. The objective of the first moment is the clarification of the semantics of theological discourse. We will see that, according to Wittgenstein, the significance of this discourse depends, necessarily, on the connection of doctrines with performances; in other words, theological sentences are only meaningful when they are linked to the lives of language users from a practical and evaluative point of view and not merely theoretical. By not fulfilling this criterion, the doctrine would need to be rejected or rephrased (clarifying the concept of rephrasing is also the objective of the first moment). We will see that this, shall we say, theological method, can be found, mutatis mutandis, in both the first and second philosophy of Wittgenstein. The objective of the second moment is the discussion of a case study on the doctrine of predestination. This discussion will show us how Wittgenstein himself applies his theological method, clarified by us in the first moment of the article.

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.

The writings of Evagrius Ponticus, a monk of the 4th century, although not a philosophical system, are important for the development of western culture and its understanding. Nevertheless, in this paper we make a different epistemological approach. In his work, the Praktikos (or The Practical Treatise), the first part of a trilogy of spiritual theology, we look for elements of a psychological doctrine. With that, we believe, he intends to demonstrate a therapeutic practice. Thus, we explored some fundamental concepts of this work, such as impassibility (apatheía), passional thoughts (logismoí), passions (páthos), and other important doctrines. Furthermore, we explore the idea of tripartite division of the soul and evagrian demonology as well (where demons, in our view, represent unconscious faces of desire).

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.

This article deals with an object of Philosophy, strictly the Philosophy of Language, which concerns the study of the logic and of the dialectics. So, it proposes to analyze the dialectic-logical conceptual aspects in the Corpus Hermeticum (Corp. Herm.) 12.12-14a in comparison with the logical texts of the Stoicorum Veterum Fragmenta (Stoic. Vet. Fr.), in order to find supposed sources conformed with the hermetic text, and know how they were re-worked in it. For that, the references, descriptions and quotations of Sextus Empiricus (c. II - III C. E.) and of Diocles Magnes (c. I C. E.), apud Diogenes Laertius (c. III C. E.), they constitute important sources on the philosophical doctrines of Zenon, Cleanthes and Crysippus. One considers that the doctrine of the first part of the Corp. Herm. 12 is, often, Platonic. Nevertheless, there are realized signs of influences of stoicism. The conception about νοῦς [nous] in the man is from Platonic origin, but the expression προφοριϰὸς λόγος [prophorikos logos] is certainly Stoic. Then, the Corp. Herm. 12 is a product of a middle-stoicism or middle-Platonism, stoicizing Platonism or platonizing Stoicism, which cannot have appeared before the c. I B.C.E. Specifically, the article is interested in the dialectic-logical problem that involve some Stoic concepts, as λόγος, προφοριϰὸς λόγος, φωνή [phōnē], as well as the problem of the connective propositional logic in the platonizing process through the doctrine of νοῦς themed in the Corp. Herm. 12.12-14a, assuming a theological dimension and a divine character of λόγος, by being ἐνδιάϑετος λόγος, the thought that exists ἐν τῇ διαϑέσει, ἐν τῷ νῷ (in the mind).

The article analyses the pillars of the American foreign policy in the post-cold war period, focusing on the importance democracy vis-a-vis security plays in it as well as their relationship. More specifically the work aims to define the bases of the doctrine of the foreign policy that justify exporting democracy by the use of force. It was used quantitative & qualitative content analysis of 414 speeches of the Presidents & Secretaries of States in the period 1989-2008. Adapted from the source document.

The approach that we present between Hegel and Nietzsche is not an approach between both, but an investigation of the critic that both do with respect to christian moral, namely, of the fate that the Christianism assumed from the "christian tradition", that resulted in the remoteness of its spirit. This remoteness happens from the crystalization of its doctrines and dogmas, that implies in an estrangement of God. Nietzsche reads this estrangement through the moral, hence a falsification of the truly christian spirit by the christianity.

This article resumes the debate on the welfare state in Brazil to verify how the state and the capitalism developed in the country, were part of the social reform effort that emerged worldwide after the Second World War. The structural character of the welfare state may be considered as a social policy of the mode of production at a particular time of its development, when economic, social, and political crises were enhanced and required reformist and transformative responses. The study focused on national and international literature and examined documents related to social security, assistance, and the context of 1940s and 1950s Brazil. The analysis uses the literature discussing the Brazilian welfare state, its different versions and the data of that period to examine if the changes within the current state and social relations of production can be considered radical opposition to the welfare state model. The results show that in Brazil, the bases for the welfare state model were effectively developed in a format that reflected the local conditions. However, the research found that the unity of the causes that led to social reforms lacks political dimension nowadays, without which the economic dimension, exclusively, is not able to promote solidarity and social policies in their progressive concept. ; El objetivo de este artículo es recuperar el debate sobre el estado de bienestar social en Brasil para verificar hasta qué punto el capitalismo brasileño y su Estado han integrado el esfuerzo de reforma social, que en plan mundial se ha realizado tras la Segunda Gran Guerra. Partimos del presupuesto del carácter estructural del welfare state, integrante del modo de producción en dado momento de su desarrollo, cuando las crisis económica, social y política, como una unidad, se potencian y exigen respuestas reformistas y transformistas. Trabajamos con la literatura clásica sobre el tema, nacional e internacional. Además, consultamos documentos relativos a la seguridad social, a la asistencia y al contexto de los años 1940-1950 en Brasil. Regresamos a la literatura que debate el welfare state en Brasil, con autores con diferentes visiones y los datos del período para verificar cuánto es posible afirmar que los cambios en el ámbito del Estado y de las relaciones sociales de producción en curso constituyen, en realidad, una contraposición radical al modelo creado por el welfare state. Los resultados muestran que, en Brasil, se han desarrollado efectivamente las bases constitutivas de ese modelo cuyo formato reflejó nuestras condiciones locales. Concluimos que la unidad de causas que han llevado a las reformas sociales en aquel momento carece hoy de su dimensión política, sin la cual la dimensión económica, exclusivamente, no es capaz de llevar a la reforma en su concepto progresista. ; O objetivo deste artigo é retomar o debate sobre o estado de bem-estar social no Brasil para verificar em que medida o capitalismo brasileiro e seu Estado integraram o esforço de reforma social, que em plano mundial se realizou após a Segunda Guerra. Consideramos o caráter estrutural do welfare state: uma política social integrante do modo de produção em dado momento de seu desenvolvimento, quando as crises econômica, social e política, como uma unidade, se potencializam e exigem respostas reformistas e transformistas. Trabalhamos com a literatura clássica sobre o assunto, nacional e internacional. Além disso, consultamos documentos relativos à previdência, à assistência e ao contexto dos anos 1940-1950 no Brasil. Retornamos à literatura que debate o welfare state entre nós, com versões distintas e os dados do período, a fim de examinar quanto é possível afirmar que as mudanças no âmbito do Estado e das relações sociais de produção ora em curso são, na verdade, uma contraposição radical ao modelo criado pelo welfare state. Os resultados mostram que, no Brasil, se desenvolveram efetivamente as bases constitutivas desse modelo cujo formato refletiu nossas condições locais. Mas a unidade das causas que levaram às reformas sociais naquele momento carece hoje da sua dimensão política, sem a qual a dimensão econômica, exclusivamente, não é capaz de levar ao resgate da solidariedade e a políticas sociais universalistas.

In Brazil, agricultural growth and modernization are taking place together with a substancial "liberation" of the rural workforce. According to evaluations based on the neoclassical doctrine, this is due to a severe distortion of relative factor prices. The paper argues that these evaluations are mistaken. They ignore the real nature of the process that led to the adoption of mechanical technologies and to a growing expulsion of manpower from rural areas. It argues, furthermore, that the substitution of labor by machinery would not be reversed by the mere adoption of a policy eliminating the distortion in factor prices

¿Qué es la responsabilidad del superior jerárquico? ¿Cuáles son las obligaciones de un comandante militar en campo? Desde Yamashita (1945) hasta la Corte Penal Internacional (CPI) con Bemba Gombo (2016), de jure o de facto, la CPI con Bemba Gombo equiparó las obligaciones de los comandantes militares de ejércitos regulares a las de aquéllos comandantes de fuerzas armadas de facto. Los criterios de responsabilidad que identificó fueron: el nivel de conocimiento del comandante de lo que sus hombres hicieron, hacen o están por hacer; las medidas razonables que tomó o está por tomar, a fin de prevenir y/o reprimir los crímenes; el control efectivo que ejerce, ejerció o puede ejercer, a fin de evitar la comisión del injusto, y si notificó o no a las autoridades competentes de lo que sucedió o está por suceder; lo anterior hace parte de los estándares que miden las obligaciones de los superiores jerárquicos militares y también civiles. La actuación del comandante no se asume a priori, sino que se analiza in concreto (SPI III CPI Bemba Gombo, 2016). Bemba Gombo como Yamashita fueron condenados por no haber ejercido sus obligaciones como comandantes militares. Los criterios de conocimiento en cada uno fue distinto. En el caso de Yamashita se aplicó el hubiere debido saber por los partes que recibió y lo colosal de los crímenes, mientras que en el de Bemba Gombo la SPI III de la CPI (2016) aplicó el actual knowledge, ya que él sabía o supo, encontrándolo culpable porque no hizo genuinamente nada para prevenir y/o reprimir los crímenes de sus tropas. Respecto a la evaluación de los criterios de prevención y notificación en el artículo 28 la SA de la CPI (2018), en un fallo que nació controvertido, revertió la sentencia de la SPI III (2016) al considerar que esta última incurrió en errores de hecho y de derecho así como de procedimiento en el artículo 28 y 74 (2). ; What does criminal liability of superiors mean? What are the obligations of a military commander in the field? This is a review from Yamashita (1945) to the International Criminal Court (icc) with Bemba Gombo (2016). De jure or de facto, the icc with Bemba Gombo equated the obligations of military commanders of regular armies with those de facto commanders. Modes of liability: the level of knowledge of the commander of what his men did, do, or are about to do; the reasonable steps he has taken or is about to take to prevent and/or suppress the crimes; the effective control exercised or that may be exercised to avoid the commission of the unjust; whether or not he notified the competent authorities of what happened, or is about to happen. The modes of liability constitute the standards that measure the obligations of the hierarchical superiors whether military or civilians. The action of the commander is not assumed a priori, it is analysed in concreto (icc TC III Bemba Gombo, 2016). Bemba Gombo as Yamashita, were convicted for not having exercised their duties as military commanders. The knowledge standard in each one was different. In Yamashita the must have known was applied because he knew by the reports he received and the colossal dimensions of the crimes. In Bemba Gombo the icc applied the actual knowledge standard, he knew or knew, finding him guilty because he did nothing to prevent and/or repress the crimes of his troops. ; O que é a responsabilidade do superior hierárquico? Quais são as obrigações de umcomandante militar em campo? Desde Yamashita (1945) até a Corte Penal Internacional(CPI) com Bemba Gombo (2016). De jure o de facto, a CPI com BembaGombo equiparou as obrigações dos comandantes militares de exercícios regularesa aqueles comandantes de forças armadas de facto. Os critérios de responsabilidade:o nível de conhecimento do comandante do que seus homens fizeram, fazem ou vãoa fazer; as medidas razoáveis que tomou ou está por tomar com o fim de prevenire/ou reprimir os crimes; o controle efetivo que exerce ou exerceu ou pode exercercom o objetivo de evitar a comissão do injusto; se notificou ou não às autoridadescompetentes do que aconteceu, ou está por acontecer, constituem-se nos standardsque medem as obrigações dos superiores hierárquicos militares e também civis. Aatuação do comandante não assume a priori, analisa-se in concreto (SPI III CPIBemba Gombo, 2016). Bemba Gombo como Yamashita foram condenados por nãoter exercido suas obrigações como comandantes militares. Os critérios de conhecimentoem cada um foi diferente. Em Yamashita se aplicou o tivesse devido saber pelaspartes que recebeu e o colossal dos crimes. Em Bemba Gombo a CPI aplicou o actualknowledge, ele sabia ou soube, encontrando-o culpável porque não fez genuinamentenada para prevenir e/ou reprimir os crimes de suas tropas."

What does criminal liability of superiors mean? What are the obligations of a military commander in the field? This is a review from Yamashita (1945) to the International Criminal Court (icc) with Bemba Gombo (2016). De jure or de facto, the icc with Bemba Gombo equated the obligations of military commanders of regular armies with those de facto commanders. Modes of liability: the level of knowledge of the commander of what his men did, do, or are about to do; the reasonable steps he has taken or is about to take to prevent and/or suppress the crimes; the effective control exercised or that may be exercised to avoid the commission of the unjust; whether or not he notified the competent authorities of what happened, or is about to happen. The modes of liability constitute the standards that measure the obligations of the hierarchical superiors whether military or civilians. The action of the commander is not assumed a priori, it is analysed in concreto (icc TC III Bemba Gombo, 2016). Bemba Gombo as Yamashita, were convicted for not having exercised their duties as military commanders. The knowledge standard in each one was different. In Yamashita the must have known was applied because he knew by the reports he received and the colossal dimensions of the crimes. In Bemba Gombo the icc applied the actual knowledge standard, he knew or knew, finding him guilty because he did nothing to prevent and/or repress the crimes of his troops. ; ¿Qué es la responsabilidad del superior jerárquico? ¿Cuáles son las obligaciones de un comandante militar en campo? Desde Yamashita (1945) hasta la Corte Penal Internacional (CPI) con Bemba Gombo (2016), de jure o de facto, la CPI con Bemba Gombo equiparó las obligaciones de los comandantes militares de ejércitos regulares a las de aquéllos comandantes de fuerzas armadas de facto. Los criterios de responsabilidad que identificó fueron: el nivel de conocimiento del comandante de lo que sus hombres hicieron, hacen o están por hacer; las medidas razonables que tomó o está por tomar, a fin de prevenir y/o reprimir los crímenes; el control efectivo que ejerce, ejerció o puede ejercer, a fin de evitar la comisión del injusto, y si notificó o no a las autoridades competentes de lo que sucedió o está por suceder; lo anterior hace parte de los estándares que miden las obligaciones de los superiores jerárquicos militares y también civiles. La actuación del comandante no se asume a priori, sino que se analiza in concreto (SPI III CPI Bemba Gombo, 2016). Bemba Gombo como Yamashita fueron condenados por no haber ejercido sus obligaciones como comandantes militares. Los criterios de conocimiento en cada uno fue distinto. En el caso de Yamashita se aplicó el hubiere debido saber por los partes que recibió y lo colosal de los crímenes, mientras que en el de Bemba Gombo la SPI III de la CPI (2016) aplicó el actual knowledge, ya que él sabía o supo, encontrándolo culpable porque no hizo genuinamente nada para prevenir y/o reprimir los crímenes de sus tropas. Respecto a la evaluación de los criterios de prevención y notificación en el artículo 28 la SA de la CPI (2018), en un fallo que nació controvertido, revertió la sentencia de la SPI III (2016) al considerar que esta última incurrió en errores de hecho y de derecho así como de procedimiento en el artículo 28 y 74 (2). ; O que é a responsabilidade do superior hierárquico? Quais são as obrigações de umcomandante militar em campo? Desde Yamashita (1945) até a Corte Penal Internacional(CPI) com Bemba Gombo (2016). De jure o de facto, a CPI com BembaGombo equiparou as obrigações dos comandantes militares de exercícios regularesa aqueles comandantes de forças armadas de facto. Os critérios de responsabilidade:o nível de conhecimento do comandante do que seus homens fizeram, fazem ou vãoa fazer; as medidas razoáveis que tomou ou está por tomar com o fim de prevenire/ou reprimir os crimes; o controle efetivo que exerce ou exerceu ou pode exercercom o objetivo de evitar a comissão do injusto; se notificou ou não às autoridadescompetentes do que aconteceu, ou está por acontecer, constituem-se nos standardsque medem as obrigações dos superiores hierárquicos militares e também civis. Aatuação do comandante não assume a priori, analisa-se in concreto (SPI III CPIBemba Gombo, 2016). Bemba Gombo como Yamashita foram condenados por nãoter exercido suas obrigações como comandantes militares. Os critérios de conhecimentoem cada um foi diferente. Em Yamashita se aplicou o tivesse devido saber pelaspartes que recebeu e o colossal dos crimes. Em Bemba Gombo a CPI aplicou o actualknowledge, ele sabia ou soube, encontrando-o culpável porque não fez genuinamentenada para prevenir e/ou reprimir os crimes de suas tropas.