Suchergebnisse

Cet article vise à présenter une réflexion sur la protection de l'environnement et la politique économique durable, en considérant certains éléments substantiels de la théorie des jeux appliquée aux réfugiés environnementaux, ainsi que sa rationalité procédurale analysée à la lumière du développement durable. En outre, les récentes catastrophes environnementales mettent en évidence les impacts économiques et la problématique des risques que la société mondiale endure. Ces impacts ne se limitent pas aux aspects économiques, mais reflètent également sur les marchés sociaux, de la santé, de la sécurité sanitaire, du travail et des finances. À travers une synthèse scientifique, cet article utilise la méthode de la recherche déductive et exploratoire, basée sur l'analyse des références d'articles et des études bibliographiques.

Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.

African Europhone literatures in translation raise a series of questions largely orbiting around a now central preoccupation: have the translators conceived their project in a "decolonizing" perspective? In the following paper, I propose to consider the translation of aesthetic features as the principal means of asserting the identity of postcolonial writers. My analysis is essentially based on a poetic reading of Ayi Kwei Armah's first novel, The Beautyful Ones Are Not Yet Born, based on the author's literary heritage. Its French translation by Robert and Josette Mane, L'Age d'or n'est pas pour demain, is examined in terms of its capacity to "decolonize" the text, i.e., to reactivate not only Armah's palimpsestic poetics, but also sociolects and repetitions, since the latter are regularly identified as markers of West African writing. In so doing, I highlight both the difficulties and limitations associated with postcolonial translation criticism. The original article is in French. ; La traducción de la literatura africana en lenguas europeas plantea una serie de preguntas que en su mayoría giran alrededor de una inquietud central: ¿Es que los traductores han concebido su proyecto desde una perspectiva "descolonizadora"? El artículo invita a considerar la traducción de los elementos estéticos como el recurso principal para reafirmar la identidad de los escritores poscoloniales. En su análisis de la autora realiza una lectura poética de la primera novela de Ayi Kwei Armah, The Beautyful Ones Are Not Yet Born (1986), basada en la tradición literaria del autor. El estudio de su traducción francesa, realizada por Robert y Josette Mane, L'Age d'or n'est pas pour demain (1976), gira entorno a su capacidad para "decolonizar" el texto, es decir, de reactivar no sólo la poética palimpséstica de Armah, sino también los sociolectos y repeticiones, los cuales se reconocen con frecuencia como marcas de la escritura africana occidental. De este modo en el estudio se subrayan tanto las dificultades como los límites que se le atribuyen a la crítica poscolonial de la traducción. El artículo original está en francés. ; La traduction des littératures africaines europhones soulève une série de questions articulées – aujourd'hui – presque systématiquement autour de l'axe suivant : les traducteurs ont-ils inscrit leur projet dans une perspective « décolonisante »? Adhérant au postulat selon lequel traduire l'esthétique équivaut à reconnaître celle-ci comme le principal instrument de revendication identitaire des écrivains postcoloniaux, mon analyse repose essentiellement sur une lecture poétique du premier roman d'Ayi Kwei Armah, The Beautyful Ones Are Not Yet Born, à partir du patrimoine littéraire de l'écrivain. La traduction française, réalisée par Robert et Josette Mane, L'Age d'or n'est pas pour demain, est examinée à l'aulne du qualificatif « décolonisant », en sa faculté à réactiver non seulement cette poétique palimpsestique, mais aussi sociolectes et répétitions, deux éléments souvent identifiés comme caractéristiques de l'écriture ouest-africaine. Ce faisant, je mets en évidence la difficulté de la critique traductive postcoloniale et en souligne les limites. L'article original a été rédigé en français. ; A tradução de literaturas africanas eurófonas levanta uma série de perguntas hoje sistematicamente articuladas em volta do seguinte eixo: os tradutores conceberam seus projetos sob uma perspectiva "descolonizadora"? Neste artigo, proponho considerar a tradução de traços estéticos como principal meio de reivindicação identitária dos escritores pós-coloniais. Minha análise se fundamenta essencialmente numa leitura poética do primeiro romance de Ayi Kwei Armah, The Beautyful Ones Are Not Yet Born, a partir do patrimônio literário do autor. A tradução para o francês feita por Robert e Josette Mane, L'Age d'or n'est pas pour demain, é analisada quanto à sua capacidade de "descolonizar" o texto, ou seja, reativar não apenas a poética palimpséstica de Armah, mas também socioletos e repetições, já que esses elementos são identificados como característicos da escrita da África Ocidental. Neste processo, destaco tanto as dificuldades como as limitações associadas com a crítica tradutória pós-colonial. O artigo original está em francês.

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 paper aims to explore to the maximum Latin American Philosophy of Liberation and the so-called decolonizer or decolonial turn to found the constitutional theory, from the practices of the New Latin American Constitutionalism, specially new constitutional texts and systems from Venezuela (1999), Ecuador (2008) and Bolivia (2009), which propose a series of institutional and social innovations. The text has a multi disciplinary profile, passing through the areas of Law and Philosophy, and has as basis classic authors from the Latin American thought. Keywords: Constitution; justice; politics; Latin America; ; El presente artículo tiene como objetivo explorar al máximo la filosofía latinoamericana de la liberación y el llamado giro descolonizador o "descolonial" para fundamentar la teoría constitucional, a partir de las prácticas del "nuevo constitucionalismo latinoamericano", en especial nuevos textos y sistemas constitucionales de Venezuela (1999), de Ecuador (2008) y de Bolivia (2009), que proponen una serie de innovaciones institucionales y sociales. El texto tiene perfil multidisciplinario, transitando entre las áreas del Derecho y de la Filosofía, y tiene como base autores clásicos del pensamiento latinoamericano. Palabras-clave: Constitución; la justicia; la política; América Latina. Abstract: This paper aims to explore ao máximo Latin American Philosophy of Liberation and the so-called decolonizer ou decolonial turn to found the constitucional theory, from the practices of the New Latin American Constitutionalism, specially new constitutional texts and systems from Venezuela (1999), Ecuador (2008) and Bolivia (2009), which propose a series of institutional and social inovations. The text has a multi disciplinary profile, passing through the areas of Law and Philosophy, and has as basis classic authors from the Latin American thought. Keywords: Constitution; justice; politics; Latin America;Introducción ; Cet article vise à explorer au maximum la philosophie latino-américaine de la libération et le soi-disant décolonisateur ou virage décolonial pour fonder la théorie constitutionnelle, à partir des pratiques du nouveau constitutionnalisme latino-américain, en particulier des nouveaux textes et systèmes constitutionnels du Venezuela (1999), Equateur (2008) et Bolivie (2009), qui proposent une série d'innovations institutionnelles et sociales. Le texte a un profil multidisciplinaire, passant par les domaines du droit et de la philosophie, et a pour base des auteurs classiques de la pensée latino-américaine. Mots-clés: Constitution; Justice; politique; Amérique latine; ; Questo articolo mira a sfruttare al massimo la filosofia di liberazione latinoamericana e la cosiddetta svolta decolonizzante o "decoloniale" a sostegno della teoria costituzionale, basata sulle pratiche del "nuovo costituzionalismo latinoamericano", in particolare nuovi testi e sistemi costituzionali del Venezuela (1999), Ecuador (2008) e Bolivia (2009), che propongono una serie di innovazioni istituzionali e sociali. Il testo ha un profilo multidisciplinare, muovendosi tra le aree del diritto e della filosofia, e si basa su autori classici del pensiero latinoamericano. ; O presente artigo objetiva explorar ao máximo a filosofia latino-americana da libertação e o chamado giro descolonizador ou "descolonial" para fundamentar a teoria constitucional, a partir das práticas do "novo constitucionalismo latino-americano", em especial novos textos e sistemas constitucionais da Venezuela (1999), do Equador (2008) e da Bolívia (2009), que propõem uma série de inovações institucionais e sociais. O texto tem perfil multidisciplinar, transitando entre as áreas do Direito e da Filosofia, e tem como base autores clássicos do pensamento latino-americano.

From the point of view of critical theory and social criticismo the idea of ​​progress seems to be established in an ambivalence: on the one hand, the postulates of Amy Alllen started an "Aufklärung" of the conception of progress ( which I call the "negative" conception) and its possible unfolding to a critical theory as well as for social criticismo; in contrast, the conception of progress can be understood as a "positive way" in which it is guided by the constitutive scope of a critical theory by embodying, for example, the social justice as a social-normative medium to the process of emancipation. Taking into account the aforementioned assertions, I will take up, in this research, the core of the conception of progress in Amy Allen (1) in order to interpose a "positive" idea. In this sense, I will take as a social-institutional and empirical reference the public policy of the 'Mais IDH' social program (More HDI), which is constituted both as a response to the concept of progress in Amy Allen and as a possible condition for the realization of social justice (understood as the minimum conditions of existence) (2).