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.
Apresenta a área Ciência da Informação e seus objetos de estudo no mesmo movimento em que esses objetos de estudo são pensados na interrelação com a Educação, tornando assim a questão da autoria, do uso de periódicos educacionais e o funcionamento dos grupos de pesquisa em educação, novos objetos de pesquisa revitalizados pelo aporte discursivo e pela aproximação das áreas em questão.
Eric Weil's modern society is characterized among other things by its conception of science. Both based on the principle of effective calculation, the understanding of its functioning and its limitations go together. Thus, analyzing modern society contemplates a discussion of the instance that functions as its self-consciousness: the conception of science that is its own, the social sciences, whose model is the science of nature. Modern science and society are understood within the scope of the Weil's category of condition. Here there is no appeal to an unconditioned principle. Therefore, the question of sense can not be made. However, it is not a question of renouncing the achievements of modern science. In Weil's view, however, it must be recognized that the question of sense can be properly made. This is because it must be put through philosophy. Our objective in the present paper is to discuss the relationship between modern society, modern science and sense. This is because if there is a science of an efficacius society there is also a science of sense: this is philosophy.
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.
In the Critique of practical reason, Kant develops the foundation of moral law in its objective and subjective aspects. After claiming that it is plausible to postulate the determination of will only through pure reason, it was necessary for the philosopher to demonstrate how it becomes conscious and acceptable to the moral agent. In this step, he examines the feeling of pleasure and displeasure, to which he associates, at first, the humiliation of the will given to the satisfaction of the senses, so that in the subject emerges a new quality of feeling, respect, also called moral sentiment. The same strategy is found in the third critique, where the constraint, this time, acts on the imagination, unable to encompass the sublime immensity with the help of understanding. The displeasure that comes from it leads to the recognition of reason as a higher faculty and, from it, to the pleasure that comes from the conscience of the moral law as a higher destination. To consider the way in which the subjective assimilates the moral law, here it is intended to think it under the hypothesis of being it, rather, through embarrassment and displeasure, not only founded on the freedom, but also on the humiliation of presumption. The argument follows Kant's works on ethics, beginning with the Groundwork of the Metaphysics of Morals, then follows the path of the second to the third criticism. In this journey, we intend to examine the place that the feeling of pleasure occupies in the a priori foundation of the moral law, whether in the analytical of practical reason or in the analytical of the beautiful and the sublime.
After seating the objective foundation of the moral law in the practical pure reason, Immanuel Kant investigates the subjective foundation and it introduces the feeling. Of product of the reason the moral law will be examined as effect on the vitality, in a dialectics of displeasing and pleasure, of which the moral feeling appears. The presente article seeks to problematize this aspecto f the ethics of the philosopher to the light of the Critic of judgement end of the relationship between beginning of the pleasure beginning of the reality in of Sigmund Freud. When putting in subject the relationship among pleasure feeling and moral in the thinkers, it is investigated in the philosopher would not be in subject the discovery of the interns of the moral law.
This article aims to analyze the vision of science and knowledge production in its transition to modernity and contemporaneity within the meaning of an education based on creativity that values diverse knowledge. This reflection is a bibliographical character with a qualitative approach. Its theoretical foundation brings the realization of the concepts of the traditional paradigm in the context of modern science and the emerging paradigm today with a creative vision and interdisciplinary contemplating the whole of life, from the pedagogical, while production of knowledge. It is noticeable that in the contemporary perspective of creativity to transforming perspective has sought reconnection of knowledge that involves all areas of humanity valuing imagination, originality, flexibility, thinking, feeling and learning within the aspects encompassing the wholeness of life on the planet.
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.
Analisa a aplicabilidade e uso da etnografia como metodologia para explorar a pesquisa na área da Ciência da Informação. Como pesquisa teórica objetiva resgatar na literatura da área, o reconhecimento da etnografia como forma metodológica na construção científica, a partir de reflexões sobre este método de pesquisa no reconhecimento de valores subjetivos e permitir um olhar crítico sobre a pesquisa no campo da Ciência da Informação. Reconhece o valor desse método para o estudo de um contexto multicultural, entendendo a cultura da informação sob uma perspectiva emergente na área em estudo, cujo aprofundamento requer valores e instrumentos antropológicos coerentes com as diversas áreas interdisciplinares que compõe o campo científico da informação. A pesquisa explora a literatura, acolhendo dados para uma análise interpretativa do discurso de diversos autores, desta forma visa uma reflexão que priorize a representação qualitativa do conhecimento. Na conclusão apresenta as diversas evidências da importância da cultura, agregada implicitamente na construção de uma informação, e que conseqüentemente irá gerar um novo conhecimento, sendo assim, reforça o adequado uso da ferramenta etnográfica para melhor explorar a temática. Também apresenta recomendações de continuidade na perspectiva desse estudo sob diversas diretrizes, que poderão trazer contribuições significativas para esta área do conhecimento.
