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The aim of this research is to analyze the concept of reading in the mainly official documents that subsidize the practice of readingin the school context.The work is guided on the assumptions of Applied Linguistics about reading,about dialogical conception of language and research developed in Brazil under this line.Firstofall, it ispointed out theassumptionsaboutReading showed in thenationaldocuments: Parâmetros Curriculares Nacionais do Ensino Fundamental (BRASIL, 1998) and Parâmetros Curriculares Nacionais do Ensino Médio (BRASIL, 2000); after, theideaspresentedbystatedocuments: Referencial Curricular do Ensino Fundamental das Escolas Públicas do Estado do Tocantins (TOCANTINS, 2009a) and Proposta Curricular do Ensino Médio (TOCANTINS, 2009b). The results of the documentary research show that, in general, in the official documents there is the interactive concept of reading, since reading is conceived as a process that enables dialogue between author, text and reader, contributing to the formation of the critical reader.

THE AUTHOR describes Florestan Fernandes' intellectual biography in three phases. The first phase, which she calls the "cientific-academic stage", covers the period 1941-1968. The second phase, the "political-revolutionary stage", corresponds to the years 1970-1986. Finally, the third phase is what she calls the "lonely militant stage" (1986-1995), in which all facets of Fernandes' itinerary come together under the heading of the "intellectual", in Jürgen Habermas' definition. ; A AUTORA descreve a biografia intelectual de Florestan Fernandes em três etapas. A primeira, que ela designa "fase científico-acadêmica", abrange o período 1941-1968. A segunda, a "fase político-revolucionária", corresponde aos anos 1970-1986. Por fim, na terceira etapa, que ela chama de "fase solitário-militante" (1986-1995), todas as facetas do itinerário de Fernandes se unem sob o título "intelectual", segundo a definição de Jürgen Habermas.

This paper seeks to present in detail Silvia Federici's considerations about neoliberalism, having as a center of discussion the way in which the body, reproduction and daily life are mobilized by the author. In this perspective, a materialistic condition of the way of becoming possible of individuals will be presented to the extent that we are fundamentally bodies whose connection to social totality is mediated by rooting in the situated particularity of daily life. Therefore, also dialoguing with other authors such as Simone de Beauvoir, Rosa Luxemburgo and Henri Lefebvre, it is a question of presenting the development of a perspective that places the daily reproduction of life as a central productive force for the social being and, sedimented as habits in the body, produces and reproduces ways of being, the basis from which considerations about neoliberal logic will be understood, and thus, the importance of Federici's feminist critical approach to the capitalist mode of production will be marked.

Jürgen Habermas is a modern thinker who presents us with a rationality capable of creating spaces of freedom that correspond to the ideals of social emancipation that have always crossed the horizon of Western modernity. Through several studies by this author, including critical contributions to his theory, we will develop his epistemological reflection and his relevant contribution to the renewal of German critical theory. We will begin by presenting his critique on positivism, and then summoning the dispute with Gadamer about hermeneutics. Habermas adopts hermeneutics, albeit with some criticism, as a facilitator of self-reflection that allows revealing to social sciences the errors of both objectivist social science and vulgar analysis of language. We will follow this thinker's perspective on the interests that guide knowledge and, finally, we will take into account his theory of communicative rationality, which stresses Habermas's universalist optimism, based on a healthy pluralism that allows human consensus.

This work aims to analyze the Hans Jonas' reflection on the ontological status of the animal that is inserted, in this context, in a more general analysis of the phenomenon of life and presents itself as an important topic in the ontology that intends to combat dualism and the rupture between human animals and non-human animals. By recognizing different degrees of a spiritual activity among living beings, the author, however, does not share the idea of a full equality among animals, although his perspective is of common traits that accentuate the transanimality of man, that is, its belonging and, at the same time, its difference in relation to the beasts. Therefore, his philosophy is not limited to the discourse on animal rights, but rather intends to think of a new animal ontology and a new human animality through the psychophysical integrity and the constitutive relationship between human and non-human animals within the field of nature.

The objective this article is to investigate the problem of the formalism in moral giving emphasis to G. W. F. Hegel and its Philosophy of Right as proposal of objectivation of the normative contents of acting. The intention is to present the version of Hegel for the problem of the formalism in relation the determination of acting in the sphere ethical, politics and legal. For the concretion of such task it is necessary to investigate the consideration concerning the 'Moralität and Sittlichkeit', estimated basic to build a project stuffed for a 'Philosophy of Right' and the figure of the State politician. The contributions of Hegel to effectuate the proposal of overcoming of the formalism if find in 'Grundlinien der Philosophie des Rechts: Über die wissenscaftischen Behandlungsarten der Naturrechts and Phänomenologie des Geistes'. The author apresents a clarification some of the main aspects in such a way of the objections how much of the attempts of reply to the problem.

The purpose of this article is to discuss the terms of representation and the theory of authorization in Hobbes, highlighting, in turn, the adversities and inconsistencies in the way the fictitious attribution interferes with the constitution of authority in Hobbes. In this sense, it becomes necessary to discuss the way in which Hobbes determines the function of the representative in the absence of his identification as author, that is, without any condition to attribute authority to his actors. This is, therefore, a contradiction in terms of the rationality imposed by the model of representation proposed by Hobbes, in which the imputation of responsibility, in the case of the fictitious person, is absent of responsibility for his acts and, thus, making it impossible to assume responsibility for the acts of another. To this end, the aspects of the fictitious person and his relationship with the precepts of unauthorized authorization are highlighted in order to define the terms of the fictitious attribution and its implications in the legal theory of authorization in Hobbes.

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.

Friedrich Nietzsche said that transcendence and the negation of life, both proper of the autophagy of the West's reactive nihilism, were product of an excess of memory, embodied in resentment and "vengeful soul". On the other hand, to the Yanomami shaman Davi Kopenawa, indigenous leader and author of The Falling Sky together with the anthropologist Bruce Albert, the forgetfulness of the White people (nape pë) is responsible for their own decay - a decay that carries all non-White people with itself in a dizzying environmental and pandemic cataclysm of earthly scales; this is what Kopenawa and the Yanomami people call "falling sky". In this paper, one intends to deal with this equivocal and perspectivist sense of oblivion, as one sees in it a crucial philosophical question: how to understand the double crossing between oblivion and memory when one quits the Western philosophical discourse and goes on to the sayings of a Yanomami thinker? Was there an equivocation of oblivion at stake, in the sense that forgetfulness is always different depending on its direction?

The present study is based on the relationship between philosophy and literature with Nietzsche and Kafka as the main authors studied. The central question of this study is how to comprehend some of Nietzsche's philosophy in Kafka's literary pieces? In this way, the goal is to analyze a potential reading of the concepts will of power and nihilism. The text's proposal develops in two moments: characterizing Nietzsche's philosophy with the will of power and nihilism concepts as main points of the books considered as "mature" written by this author and presenting Kafka's piece Carta ao pai as an alternative to overcome nihilism with the main starting point being the relationship between will of power and art characterized by a determined period in Nietzsche's philosophy as active nihilism. Thus, the text primes at developing not just a descriptive analysis through bibliographic research focusing on the cited manuscripts, but also searching fundaments to arguments made by some commentators of both authors in specific points.

This article, of a philosophical nature, has as its object of study a critique of the representative and dogmatic model of thought made by the philosopher Gilles Deleuze. A bibliographic research has as theoretical horizon the philosophy of difference, focusing on the Deleuzian legacy. The author presents assumptions that created representative thinking in the form of postulates. There are eight postulates: Cogitatio Universalis (thinking naturally, the ideal of common sense, the model of recognition, the element of representation, the negative of error, the privilege of design, one of the solutions and the result saber. It is worth pointing out the contours of these postulates that show a dogmatic image of thought - a traitorous image of what it means to think. This model image has strong resonances in the contemporary educational universe. It is therefore a matter of effecting, in tune with Deleuze, a critique of the dogmatic images of thought and its boundaries that often deemphasize thought, the thought of education, and, by extension, life itself.

This article aims at comparing the similarities contained in criticism of liberal democracy present in some selected works of Carl Schmitt (1888-1985) and Robert Kurz (1943-2012). In spite of the close association of the first author with the Nazi regime after 1933 and of the second being normally characterized as a Marxist thinker (although very critical to "orthodox" Marxism), numerous similarities between the two are verified when they attempt to analyze the characteristics of parliamentarian liberalism in twentieth-century democracies. One hypothesis that might explain such similarities would be the influence exercised by Schmitt on Frankfurt School theoreticians, from whom Kurz often draws inspiration in his writings - in particular, Walter Benjamin, Theodor Adorno and Max Horkheimer, although Schmitt also influenced Franz Neumann, Otto Kirchheimer, Karl Korsch and Herbert Marcuse. Another interpretation addressed here refers to the possibility that Schmitt found, in his theories about the State and about law, the epistemological limits of modern liberalism, which constitutes Kurz's main research subject and was a recurring theme in the writings of the Frankfurt theorists.

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.

Leonardo Bruni (1370-1444), chancellor and historian, is the author of one of the main praises of the city of Florence of this period. In writing to Laudatio florentinae urbis (1403-1404), the humanist describes Florence and its government as a well-ordered, beautiful, wholesome, free and participatory city. The paper analyzes this text not only as a rhetorical piece, but highlights the republican ideals of freedom, self-government and citizenship. From an institutional point of view, Laudatio offers the foundations of mixed government, which would become a central aspect of Renaissance republicanism. From the ancients, Bruni removes the idea of the division of powers from the classic triad monarchy, aristocracy and democracy, with the separation of functions in each of these pure forms. Bruni points out that both aspects of antiquity can be found in the Florentine institutions of his time, in such a way that he observes in the historical fact the realization of an ancient political theory, complementing, therefore, the idealization of the city.

First of all, the article analyzes, in panorama, Spinoza's ontology. Secondly, it shows how, from the concepts present in the ontology, the author derives others, as man, desire, joy and sorrow, hope and fear, security and despair, action and passion. From the relationship between ontology, men and desire - as well as from the other affects -, are extracted, in brief considerations, some Spinoza ́s political thesis. In this argumentative movement, the hypothesis is that many Spinoza's political thesis a rise from its ontology and its conception of man as desire and potency variation. The concept of desire is analyzed in the light of the variation of potency and the theme of natural right, which in Spinoza is identical to potency. When the subject is the brief derivations to politics, some hobbesian thesis - related to the following subjects, namely, the multitude, the people, the representation, the natural right, the civil state, etc. - are brought to show, by contrast, the importance of Spinoza's innovations.