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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.

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.

Sverige kallas ibland för världens mest sekulariserade land. Medlemstalen i de religiösa församlingarna sjunker. Samtidigt söker sig allt fler svenskar ut i naturen för att hitta en plats för kontemplation. Är det så att det är ute i skog och mark som de avkristnade svenskarna möter det som en gång söktes i kyrkan? Är naturen svenskarnas nya religion och hur blev den i så fall det? I Granskogsfolk tecknar David Thurfjell den svenska naturkärlekens religionshistoria, från fornnordiska föreställningar om en besjälad vildmark, via de katolska och lutherska periodernas folktro och troslära, till den moderna tidens exploatering och naturromantik. Det blir en berättelse om vår relation till den natur som vi älskar och är en del av, men som vi samtidigt ständigt söker dominera eller fjärma oss ifrån

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.

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.