Suchergebnisse

A juventude da Avaliação de Tecnologias em Saúde (ATS), enquanto política institucional no âmbito nacional, sinaliza a necessidade de uma reflexão sobre como se deu sua implementação, sob as perspectivas de sua inserção na política de saúde e do campo científico. Ao final de sua primeira década, levantam-se as perguntas: a ATS se traduziu em uma política de saúde (policy) informada pela ciência? Sua fundamentação científica foi usada a serviço da política (politics)? Para compreender esse processo político, aplicamos a teoria de múltiplos fluxos formulada por John Kingdon. Estabeleceu-se um equilíbrio instável entre o uso da ciência para informar a política e o uso político da ciência. A sobrevivência dessa política dependerá não só da ciência, mas da arte de orquestrar os interesses dos vários agentes, de forma que a ATS se torne uma política de saúde de fortalecimento e sustentabilidade do SUS. ; The youth of Health Technology Assessment (HTA), as an institutional policy at the national level, signals the need to reflect on how its implementation took place under the perspective of its insertion in health policy and the scientific field. At the end of its first decade, these questions arise: has HTA translated into a health policy informed by science? Has its scientific foundation been used in the service of politics? To understand this political process, we apply the multiple-streams framework formulated by John Kingdon. The use of science to inform policy and the political use of science present themselves in an unstable balance. The survival of this policy will depend not only on science but on the art of orchestrating the interests of various agents so that HTA becomes a health policy for strengthening and sustainability of SUS.

The notion of 'epistemic community' is crucial for the characterization of observability, a cornerstone for Bas van Fraassen's constructive empiricism. As a matter of fact, 'observable' is, to him, a short for 'observable-by-us'. In this work, it will be shown that the alleged rigidity of the author of 'The Scientific Image', apparently not very keen to admitting changes in the epistemic community (constituted - according to him - by the human race), is actually an assumption of modesty and good judgment; it means recognizing that scientific enterprise is just a human activity, among many others.

In this article we intend to analyze the relationship between science and values from the philosophy of Hans Jonas. It starts with an analysis of the change identified by the author with regard to the new status of knowledge in modernity, which gives rise to the so-called technobioscience, born from the articulation between knowing and doing, in view of a new power. It is about showing how the old formulation of knowledge as contemplation gave way to the utilitarian idea of knowledge as exploration, although in such a version, the claim of neutrality and absolute freedom is maintained, characteristic of the old moral island represented by knowledge pre-modern. Jonas argues in favor of an articulation of technobioscience with ethics, in order to provide the values capable of guiding knowing, doing and power in technological civilization.

Festivities not always are taken seriously as objects of study, but they have long attracted the attention of social scientists and other researchers. However, its analysis tends to be restricted and enclosed in some classical conceptions that, although relevant and useful, have become mere buzzwords and do not live up to the richness and complexity of this field of study. This article aims to provide some insights for the analysis of the festivities, focusing particularly on carnival and the way it has been treated by Social Sciences. It begins by exposing and discussing some theoretical recurrences – namely the theories of inversion, escape valve, resistance and communitas – and then presents other analytical perspectives that look at different facets of the festivities – cultural, social, economic and political – thus suggesting more in-depth and committed approaches to social reality and less hostage to the abstraction and dryness of theoretical models. ; As festas nem sempre são objetos de estudo levados a sério, mas atraem há muito a atenção de cientistas sociais e outros investigadores. No entanto, a sua análise tende a restringir-se e fechar-se nalgumas conceções clássicas que, sendo relevantes e úteis, tornaram-se meros chavões e não fazem jus à riqueza e complexidade deste campo de estudo. Este artigo pretende fornecer alguns subsídios para a análise da festa, focando-se particularmente no carnaval e no modo como este tem sido tratado pelas Ciências Sociais. Começa por expor e discutir algumas recorrências teóricas – designadamente as teorias da inversão, da válvula de escape, da resistência e da communitas – para depois apresentar outras perspetivas de análise que olham para diferentes facetas da festa – cultural, social, económica e política – sugerindo assim abordagens mais aprofundadas e comprometidas com a realidade social e menos reféns da abstração e secura dos modelos teóricos.

Festivities not always are taken seriously as objects of study, but they have long attracted the attention of social scientists and other researchers. However, its analysis tends to be restricted and enclosed in some classical conceptions that, although relevant and useful, have become mere buzzwords and do not live up to the richness and complexity of this field of study. This article aims to provide some insights for the analysis of the festivities, focusing particularly on carnival and the way it has been treated by Social Sciences. It begins by exposing and discussing some theoretical recurrences – namely the theories of inversion, escape valve, resistance and communitas – and then presents other analytical perspectives that look at different facets of the festivities – cultural, social, economic and political – thus suggesting more in-depth and committed approaches to social reality and less hostage to the abstraction and dryness of theoretical models. ; As festas nem sempre são objetos de estudo levados a sério, mas atraem há muito a atenção de cientistas sociais e outros investigadores. No entanto, a sua análise tende a restringir-se e fechar-se nalgumas conceções clássicas que, sendo relevantes e úteis, tornaram-se meros chavões e não fazem jus à riqueza e complexidade deste campo de estudo. Este artigo pretende fornecer alguns subsídios para a análise da festa, focando-se particularmente no carnaval e no modo como este tem sido tratado pelas Ciências Sociais. Começa por expor e discutir algumas recorrências teóricas – designadamente as teorias da inversão, da válvula de escape, da resistência e da communitas – para depois apresentar outras perspetivas de análise que olham para diferentes facetas da festa – cultural, social, económica e política – sugerindo assim abordagens mais aprofundadas e comprometidas com a realidade social e menos reféns da abstração e secura dos modelos teóricos.

The research seeks to overcome a science teaching aimed at learning scientific concepts, moving towards an education in science that is critical and connected with modern political issues, towards understanding the nature of scientific work and towards discussions about patriarchy. Based on the recurrence in the literature of Marie Curie as an example of women in science, we developed the research with a view to answering the following question: what conditions enabled Marie Curie to participate in science and how the understanding of these conditions allows discussions in science education about the low numbers of female examples in the history of sciencethe. Answering the question based on references from science education and the historiography of the Cultural History of Science, the results enhance discussions in science education about women's participation in science, promoting critical understandings about science and patriarchy. ; La investigación busca superar una enseñanza de la ciencia orientada al aprendizaje de conceptos científicos, avanzando hacia una educación científica crítica y conectada con las cuestiones políticas modernas, la comprensión de la naturaleza del trabajo científico y la discusión sobre el patriarcado. Partiendo de la recurrencia en la literatura de Marie Curie como ejemplo de mujeres en la ciencia, desarrollamos la investigación con miras a dar respuesta a la siguiente pregunta: qué condiciones permitieron a Marie Curie participar en la ciencia y cómo la discusión de estas condiciones en la educación científica y cómo la comprensión de estas condiciones permite en la educación científica discusiones sobre el bajo número de mujeres en la ciencia. Respondiendo a la pregunta basada en referencias de la educación científica y la historiografía de la Historia Cultural de la Ciencia, los resultados mejoran las discusiones en la educación científica sobre la participación de las mujeres en la ciencia, promoviendo entendimientos críticos sobre la ciencia y el patriarcado. ; A pesquisa ...

This article presents a comparative analysis of two concepts proposed and developed in two very different areas: the concept of themata, proposed by Gerald Holton in the area of ​​the history of science and related to the processes of production and diffusion of scientific knowledge, and the concept of Pathosformeln, proposed by Aby Warburg in the area of history of art and related to some important historical and epochal continuities of artistic production. Despite the very different disciplinary contexts in which they were proposed, and despite the specificities that naturally ensure the identity of each of the concepts, it is shown in this article how themata and Pathosformeln have undeniable and important affinities. In fact, both correspond to entities that have a long historical persistence, a cyclical nature, and a great disciplinary, cultural and epochal transversality, in conjunction with a great capacity to assume specific forms at a given time and in a given context. Despite the roots in very different areas, the affinities are strong enough to recognize that themata and Pathosformeln belong to a conceptual network with great potential for understanding, not only the science and art, but also the historical and transdisciplinary dynamics of culture in general.

The present article's main objective is to investigate the nuances of the relation established between the notion of love of fate and the thought of the eternal recurrence as they appear in book IV of "The gay science" (1882), work of Friedrich Nietzsche. The affirmative sense of this work, which is expressed in a poetic and artistic way, allows us to start the analysis of the questions to be explored from an aesthetic perspective. We intend, therefore, to approach the different meanings of the concept of art in Nietzsche's philosophy in order to better understand the concept of life as a work of art - from that, thinking possible ways of articulation between the notion of life as a work of art and the communication of love of fate and the eternal recurrence as constituent parts of the project of transvaluation of values. This research facilitates a better understanding of the possible relation that the philosopher establishes between the notion of love of fate - which takes place in the first aphorism of book IV - and the thought of the eternal recurrence - which is announced in the penultimate aphorism of the same book. Therefore, the article investigates to what extent and how the mutual crossing of both concepts occurs and its relevance in the general framework of Nietzsche's philosophy.

A intelectualidade vivencia uma ruptura com os padrões de consagração vigentes na Primeira República. A partir da tomada do poder por Getúlio Vargas e a Revolução de 1930, tem-se início um novo cenário político. Devido à queda do preço do café, o modelo agroexportador encontrava-se em processo de decadência, pois já não era mais possível manter artificialmente o valor deste produto. Somam-se a este fator as restrições provocadas pela crise financeira de 1929, o que implicou na queda da demanda externa e no surgimento de novos competidores. Neste contexto, os intelectuais estão subordinados de um modo mais intenso à conjuntura política do que propriamente às questões culturais. A função e atuação dos intelectuais ultrapassam, desta maneira, o campo estritamente intelectual e adentram o do político. Assim, o presente trabalho tem como objetivo demonstrar a relação entre a modernização brasileira e o desenvolvimento institucional e intelectual das Ciências Sociais no Brasil. ; La intelectualidad experimenta una ruptura con los estándares de consagración vigentes en la Primera República. A partir de la toma del poder por Getúlio Vargas y la Revolución de 1930, comenzó un nuevo escenario político. Debido a la caída en el precio del café, el modelo de agroexportación estaba en proceso de descomposición, ya que no era posible mantener artificialmente el valor de este producto. A este factor se suman las restricciones causadas por la crisis financiera de 1929, que implicó una caída de la demanda externa y la aparición de nuevos competidores. En este contexto, los intelectuales están más fuertemente subordinados a la situación política que a los asuntos culturales. La función y el desempeño de los intelectuales, de esta manera, van más allá del campo estrictamente intelectual y entran en el de lo político. Así, el presente trabajo tiene como objetivo demostrar la relación entre la modernización brasileña y el desarrollo institucional e intelectual de las Ciencias Sociales en Brasil. ; Intellectuality experiences a rupture with the standards of consecration in force in the First Republic. From the seizure of power by Getúlio Vargas and the 1930 Revolution, a new political scenario began. Due to the drop in the price of coffee, the agro-export model was in a process of decay, as it was no longer possible to artificially maintain the value of this product. Added to this factor are the restrictions caused by the financial crisis of 1929, which implied a drop in external demand and the emergence of new competitors. In this context, intellectuals are more intensely subordinated to the political situation than to cultural issues. The function and performance of intellectuals, in this way, go beyond the strictly intellectual field and enter that of the political. Thus, the present work aims to demonstrate the relationship between Brazilian modernization and the institutional and intellectual development of Social Sciences in Brazil.

The work by Enrique Leff lead us to think through the emergence of ecological thinking, referring to the social, economic, and political changes that have taken place in society, especially concerning the increased production of technological innovations through scientific knowledge. Such changes depict environmental degradation arising from a crisis of knowledge, with excessive appreciation of absolute, unquestionable, fragmented knowledge, which subsumed environmental issues, the relation between human beings and the environment and nature. The spillover of knowledge has produced and it still produces an emptying of existential senses of human beings, denying the otherness constructed through social relations and issues of being in time and history. ; A obra de Enrique Leff faz refletir sobre o surgimento do pensamento ecológico, remetendo às transformações sociais, econômicas e políticas que estão ocorrendo na sociedade, especialmente em relação ao aumento da produção de inovações tecnológicas a partir do conhecimento científico. Essas transformações retratam uma degradação ambiental oriunda de uma crise do conhecimento, em que há uma valorização excessiva do saber absoluto, inquestionável, fragmentado, que subsumiu as questões ambientais, a relação do ser humano com o ambiente e a natureza. O transbordamento do conhecimento produziu e produz um esvaziamento dos sentidos existenciais dos seres humanos, negando a outridade construída a partir das relações sociais e das questões do ser no tempo e na história.

A partir da minha experiência de campo em Angola, busco problematizar a tradicional caracterização da antropologia brasileira - e por extensão das ciências sociais - como feita por "brasileiros" sobre o "Brasil", refletindo sobre o novo perfil dos cientistas sociais quanto ao pertencimento étnico, racial e de classe que tem se pluralizado nos últimos 20 anos. Esta transformação do perfil dos cientistas sociais desafia a ideia de um "nós antropológico" centrado em uma ideia naciocêntrica que não reconhece sua posição de classe, raça e território, ou seja, branca, de classe média, oriunda ou socializada no sul/sudeste do país. Defendo o descentramento das ciências sociais brasileiras inspirada pelos novos movimentos de descolonização das ciências sociais. Esse descentramento passa pelo reconhecimento e politização da branquidade hegemônica das ciências sociais como condição para sua revisão crítica. ; From my field experience in Angola, I seek to question the traditional characterization of Brazilian anthropology - and by extension of the social sciences - as made by "Brazilians" about "Brazil", reflecting on the new profile of social scientists regarding ethnic belonging, racial and class that has pluralized for the past 20 years. This transformation of the profile of social scientists challenges the idea of "us the anthropologist" built on a nation-centered idea that does not recognize its class, race and territory, i.e. white, middle class, or socialized status in the south / southeast of the country. I defend the decentering of the Brazilian social sciences inspired by the new movements of decolonization of the social sciences. This decentering involves the recognition and politicization of the hegemonic whiteness of the social sciences as a condition for its critical revision.