The vertiginous escalation of global economic activity, accompanied by the increasing technological development, seriously threatens the ecological balance of our planet, so it is urgent to change our paradigm of prosperity. It becomes necessary to adopt a new environmental ethic. This is what we refer to as the ethic of 'care', in which concern is not only for the continuity of the human species, which would keep us in an anthropocentric view, but also the intrinsic value of nature. The 'subject-object' scheme must be overcome, and this is done when man sees himself as 'being-in-the-world', as a constituent element of this. A sustainable prosperity will imply the change of the paradigm of the old economy based on the incessant and unbridled growth, driven by the innovation and the anxiety of social ascension based on the possession of material goods. The limited resources and the inability of the planet to absorb the harmful effects of growth oblige us to curb this wild growth in order to secure the future of humanity.
This paper aims to discuss the socio-economic regimes that allow the realization of justice as fairness, focusing in particular on the two regimes pointed out by Rawls as capable of constituting a well-ordered society, the property-owning democracy (POD) on the one hand and liberal socialism on the other. To this end, we will first consider Rawls' arguments regarding socio-economic regimes within A theory of justice. Then, based on Justice as fairness: a restatement, the arguments in favor of POD and liberal socialism and against the other three options: laissez-faire capitalism, one-party state socialism, and the welfare state will be discussed. Next, the arguments in favor of either POD or liberal socialism will be considered, largely seeking to draw what the distinctions between the two regimes are, from those authors who seek to go beyond Rawls. At the end, it is concluded that within the limits of a theory of justice Rawls is correct in not defining who is the winning regime, the POD or liberal socialism, but in the current advance of liberal capitalism and its movement away from liberal democracies it shows necessary to discuss which is the most adequate regime from the bases provided by justice as fairness.
The purpose of this article is to reinforce the alert that the German philosopher Hans Jonas makes in his work Principle responsibility for the imminent possibility of a tragic end of history for humanity if the unpredictable effects arising from the form of action of the liberal political-economic system and the inconsequential advance of the technology that follows are considered. In this intention, we chose as a strategy, to weaken and oppose the Hegelian idea, opposed to Jonah's view, that there would be no cause for alarm because history, in its development, is guided by an immanent and well-intentioned reason that inevitably leads humanity towards the realm of freedom and the absolute spirit. More recently, the American philosopher, economist and political scientist Francis Fukuyama, seeking support in Hegelian thought decreed that history had come to an end with the culmination of the sociocultural evolution of humanity. In this context, we initially seek to present an interpretative analysis of the ideas of Hegel and Fukuyama, and then to make a critique of this way of thinking, in the light of Hans Jonas' arguments. Finally, it is concluded, through the Jonasian lens, that the story, in addition to not having reached its end, as Fukuyama stated, may also have a quite different ending from that imagined by Hegel. Therefore, one should not disregard the occurrence of the hypothesis of an essential death followed by a physical death of the human race, well before the Hegelian project of freedom has a chance to take place. In doubt, it is better for man to be wary of the existence and(or) of the intention and(or) of the capacity of an imminent reason and to retake in time the reins of his own destiny, through the adoption of a new ethical principle: that of responsibility.
The editorial process of Latin American Journal of Bioethics has been a dynamic work, characterized by the flow of articles dealing with life and its difficulties traced with the bio1-medical, bio-legal, bio-philosophical, among other issues that have concerned to bioethicists, academics and intellectuals interested in disclosing how important is the meaning of the sense of life. Nuance speech from two poles: a moralistic, speculative and dogmatic ethicist who forgets reality; other, skeptical, relativistic (which also falls into disciplinary dogmatism, epistemological and "ethical"), pragmatic and immediatist. Two poles that in bioethical discussions have not allowed to this inter and transdisciplinary field to see its real value and meaning within the anthropological, sociological, ecological, environmental, political and economic fields, operators and drivers of dynamic processes in the constitution of the humanity, subjectivity and contemporary intersubjectivity.__________________________________1 The prefix "bio" is understood as the task of an ethical and moral judge that makes bioethics, leaving aside its etymological origin "life". ; El proceso editorial de la Revista Latinoamericana de Bioética ha sido un trabajo dinámico, caracterizado por el flujo de artículos que versan sobre la vida y sus avatares matizados con lo bio[1]-médico, bio-jurídico, bio-filosófico, entre otros temas que han preocupado a bioeticistas, académicos e intelectuales interesados en divulgar lo importante que es resignificar el sentido de la vida, pero matizado el discurso desde dos polos: uno moralista, eticista especulativo y dogmático que se olvida de la realidad; otro, escéptico, relativista (que también cae en un dogmatismo disciplinar, epistemológico y "ético"), pragmático e inmediatista. Dos polos que en las discusiones bioéticas no han permitido a este campo inter y transdisciplinar hacer ver su verdadero valor y sentido dentro de los campos antropológicos, sociológicos, ecológicos, medio-ambientales, políticos y económicos gestores e impulsores de procesos dinámicos en la constitución de la humanidad, la subjetividad e intersubjetividad contemporánea.En este contexto característico del discurso bioético, cabe preguntarse ¿crisis de la bioética o bioética de la crisis?[1] El prefijo "bio" se comprende como la tarea de juez ético-moralista que realiza la bioética, dejando de lado su origen etimológico "vida". ; O processo editorial da Revista Latinoamericana de Bioética tem sido uma trabalhodinâmico, caracterizado pelo fluxo de artigos que tratam sobre a vida e seus avatares matizados com o bio-médico, bio-jurídico, bio-filosófico, entre outros temas que têm preocupado a bioeticistas, acadêmicos e intelectuais interessados em difundir o importante que é repensar o sentido da vida, más matizando o discurso a partir de dois polos: um moralista, éticista especulativo e dogmático que se esquece da realidade; outro, cético, relativista (que também cai num dogmatismo disciplinar, epistemológico e "ético"), pragmático e imediatista. Dois polos que nas discussões bioéticas não têm permitido a este campo inter e transdisciplinar fazer ver o seu verdadeiro valor e sentido dentro dos campos antropológicos, sociológicos, ecológicos, políticos, meio ambientais e econômicos, gestores e impulsores de processos dinâmicos na constituição da humanidade a subjetividade e intersubjetividade contemporânea.
The editorial process of Latin American Journal of Bioethics has been a dynamic work, characterized by the flow of articles dealing with life and its difficulties traced with the bio1-medical, bio-legal, bio-philosophical, among other issues that have concerned to bioethicists, academics and intellectuals interested in disclosing how important is the meaning of the sense of life. Nuance speech from two poles: a moralistic, speculative and dogmatic ethicist who forgets reality; other, skeptical, relativistic (which also falls into disciplinary dogmatism, epistemological and "ethical"), pragmatic and immediatist. Two poles that in bioethical discussions have not allowed to this inter and transdisciplinary field to see its real value and meaning within the anthropological, sociological, ecological, environmental, political and economic fields, operators and drivers of dynamic processes in the constitution of the humanity, subjectivity and contemporary intersubjectivity.__________________________________1 The prefix "bio" is understood as the task of an ethical and moral judge that makes bioethics, leaving aside its etymological origin "life". ; El proceso editorial de la Revista Latinoamericana de Bioética ha sido un trabajo dinámico, caracterizado por el flujo de artículos que versan sobre la vida y sus avatares matizados con lo bio[1]-médico, bio-jurídico, bio-filosófico, entre otros temas que han preocupado a bioeticistas, académicos e intelectuales interesados en divulgar lo importante que es resignificar el sentido de la vida, pero matizado el discurso desde dos polos: uno moralista, eticista especulativo y dogmático que se olvida de la realidad; otro, escéptico, relativista (que también cae en un dogmatismo disciplinar, epistemológico y "ético"), pragmático e inmediatista. Dos polos que en las discusiones bioéticas no han permitido a este campo inter y transdisciplinar hacer ver su verdadero valor y sentido dentro de los campos antropológicos, sociológicos, ecológicos, medio-ambientales, políticos y económicos gestores e impulsores de procesos dinámicos en la constitución de la humanidad, la subjetividad e intersubjetividad contemporánea.En este contexto característico del discurso bioético, cabe preguntarse ¿crisis de la bioética o bioética de la crisis?[1] El prefijo "bio" se comprende como la tarea de juez ético-moralista que realiza la bioética, dejando de lado su origen etimológico "vida". ; O processo editorial da Revista Latinoamericana de Bioética tem sido uma trabalhodinâmico, caracterizado pelo fluxo de artigos que tratam sobre a vida e seus avatares matizados com o bio-médico, bio-jurídico, bio-filosófico, entre outros temas que têm preocupado a bioeticistas, acadêmicos e intelectuais interessados em difundir o importante que é repensar o sentido da vida, más matizando o discurso a partir de dois polos: um moralista, éticista especulativo e dogmático que se esquece da realidade; outro, cético, relativista (que também cai num dogmatismo disciplinar, epistemológico e "ético"), pragmático e imediatista. Dois polos que nas discussões bioéticas não têm permitido a este campo inter e transdisciplinar fazer ver o seu verdadeiro valor e sentido dentro dos campos antropológicos, sociológicos, ecológicos, políticos, meio ambientais e econômicos, gestores e impulsores de processos dinâmicos na constituição da humanidade a subjetividade e intersubjetividade contemporânea.
This paper presents philosophical, pedagogical and political considerations on Ethics and Values in Professional Health Care Practice. The current changes and crises in the world, intensified by economic turmoil, have affected social justice issues affecting health and education. Objectives: to clarify nurses' role in the context of the art to take care of clients both as individuals and community; to urge nurses for attention to laws and codes/norms as established in the profession; and to suggest the application of basic laws of the Philosophy of Art to nursing care. The study presents critical analysis on ethics and values involved in nursing actions and may affect the art of learning-to-be and becoming an expert professional in nursing care. The author's epistemological position is presented to build competencies in the nursing as a health science. ; Tratam-se de considerações filosóficas, pedagógicas e políticas sobre Ética e Valores na Prática Profissional em Saúde. O tema refere-se às mudanças do mundo de hoje, demarcadas por crises econômicas, com questões de justiça social afetando saúde e educação. Objetiva-se clarear a função de enfermeiras/os em âmbito da arte assistencial de cuidar de clientes, em programas de saúde individual e coletiva; exortar enfermeiras/os à atenção às leis e códigos da profissão; sugerir a aplicação de leis básicas da Filosofia da Arte aos cuidados de enfermagem. Análise e crítica de ações profissionais implicadas em ética e valores afetando a arte de aprender-a-ser e de tornar-se profissional proficiente na função de cuidar em enfermagem. A posição da autora tem pertinência epistemológica face ao Saber/Conhecimento de Enfermagem e à resolução de situações de risco a ver com competências de poder-fazer as coisas ou de produzí-las em âmbito de enfermagem como ciência da saúde. ; Consideraciones filosóficas, pedagógicas y políticas sobre Ética y Valores en la Práctica Profesional en Salud. El tema refiere los cambios del mundo actual, marcados por crisis económicas, con cuestiones de justicia social afectando salud y educación. Se objetiva aclarar la función de enfermeros/as en ámbito del arte asistencial de cuidar de pacientes, en programas de salud individual y colectiva; exhortar enfermeras/os a atender leyes y códigos profesionales; sugerir la aplicación de leyes básicas de Filosofía del Arte a la atención de enfermería. Análisis y crítica de acciones profesionales implicadas en ética y valores afectando el arte de aprender-a-ser y de convertirse en profesional proficiente en la función de cuidar en enfermería. La posición de la autora tiene sustento epistemológico frente al Saber/Conocimiento de Enfermería y la resolución de situaciones de riesgo relativas a la competencia de poder-hacer las cosas o producirlas en el ámbito de enfermería como ciencia de salud.
Algunas comunidades indígenas andinas en el Ecuador están aprovechando una demanda en crecimiento del turismo comunitario en los consumidores de turismo en países desarrollados, quienes buscan experimentar la riqueza cultural de los pueblos encéntrales. El objetivo de esta investigación fue analizar la estrategia de negocio del turismo comunitario desarrollado dentro de las comunidades indígenas asentadas en los Andes y el papel de sus stakeholders dentro de esa estrategia en un marco de ética compleja, con el objetivo de alcanzar un desarrollo sustentable coherente con ese código de comportamiento. Para esta investigación, se utilizó la metodología de estudio de caso único. El objeto observado fue a la Fundación ECORED, organización dedicada a la actividad de turismo comunitario dentro de la localidad de San Clemente, pequeña comunidad indígena perteneciente a la Nación Kichwa asentada en la Provincia de Imbabura, en la sierra ecuatoriana. El levantamiento de datos se realizó a través de entrevistas, observación directa del fenómeno y una revisión de documentos y bibliografía. El estudio reveló que la estrategia de negocio del turismo comunitario en el caso estudiado se puede definir como eco-estrategia sustentable donde la Tierra es considerada como una entidad viva y sagrado. Fundamentada en una base ética altruista, responsable y solidaria, la estrategia del turismo comunitario dentro de San Clemente tiene objetivos económicos, ambientales, sociales, políticos y territoriales por cumplir, dejando pequeño el análisis clásico de la sustentabilidad del Triple Bottom Line. Se evidenció una gestión fundamentada en valores, temas y relaciones con los stakeholders enfocada hacia el valor intrínseco de la sustentabilidad. La estrategia de negocios de la ECORED prueba que el desarrollo sustentable no es utópico, es posible y necesario. ; Algunas comunidades indígenas andinas en el Ecuador están aprovechando una demanda en crecimiento del turismo comunitario en los consumidores de turismo en países desarrollados, quienes buscan experimentar la riqueza cultural de los pueblos encéntrales. El objetivo de esta investigación fue analizar la estrategia de negocio del turismo comunitario desarrollado dentro de las comunidades indígenas asentadas en los Andes y el papel de sus stakeholders dentro de esa estrategia en un marco de ética compleja, con el objetivo de alcanzar un desarrollo sustentable coherente con ese código de comportamiento. Para esta investigación, se utilizó la metodología de estudio de caso único. El objeto observado fue a la Fundación ECORED, organización dedicada a la actividad de turismo comunitario dentro de la localidad de San Clemente, pequeña comunidad indígena perteneciente a la Nación Kichwa asentada en la Provincia de Imbabura, en la sierra ecuatoriana. El levantamiento de datos se realizó a través de entrevistas, observación directa del fenómeno y una revisión de documentos y bibliografía. El estudio reveló que la estrategia de negocio del turismo comunitario en el caso estudiado se puede definir como eco-estrategia sustentable donde la Tierra es considerada como una entidad viva y sagrado. Fundamentada en una base ética altruista, responsable y solidaria, la estrategia del turismo comunitario dentro de San Clemente tiene objetivos económicos, ambientales, sociales, políticos y territoriales por cumplir, dejando pequeño el análisis clásico de la sustentabilidad del Triple Bottom Line. Se evidenció una gestión fundamentada en valores, temas y relaciones con los stakeholders enfocada hacia el valor intrínseco de la sustentabilidad. La estrategia de negocios de la ECORED prueba que el desarrollo sustentable no es utópico, es posible y necesario. ; Some indigenous Andean communities in Ecuador are taking advantages of the growing demand of community tourism in tourism consumers in developed countries, who seek to experience the rich culture of peoples from the center of America. The aim of this study was to analyze the business strategy of community tourism developed within the indigenous communities in the Andes and the role of its stakeholders within that strategy in a complex framework of ethics, in order to achieve sustainable development consistent with that code of behavior. For this investigation, we used the single case study methodology. For the purpose of this research, ECORED Foundation was observed. It is an organization dedicated to community tourism activity in San Clemente, small indigenous community belonging to the Kichwa Nation settled in the province of Imbabura in the highlands of Ecuador. The research data was conducted through interviews, direct observation of the phenomenon and a review of documents and literature. The study revealed that the business strategy of community tourism in this case can be defined as eco-sustainable strategy where the Earth is considered a living entity and sacred. Based on an ethical basis altruistic, responsible and caring, community-based tourism strategy within San Clemente has economic, environmental, social, political and territorial meeting, dwarfing the classic analysis on the sustainability of the Triple Bottom Line. Management was evident based on values, issues and relationships with stakeholders focused on the intrinsic value of sustainability. The business strategy of the ECORED proof that sustainable development is not utopian, it is possible and necessary.
In this paper will investigate the criticisms presented by Gerald Allan Cohen of the difference principle asserted by the American philosopher John Rawls. Cohen claims that the difference principle allows for exorbitant inequalities and that these inequalities would undermine the ethos of solidarity assumed by Rawls. Against Cohen's criticisms, it will be emphasized the fact that the principles of justice as fairness must be read together (holistic reading), and therefore the inequalities allowed by the difference principle are much smaller than Cohen believed, since equal liberty, fair equality of opportunity, and the fair value of the equal political liberties must also be ensured. Thus, to ensure that the principles work together, it will be argued that the scope of the principle is much narrower than Cohen thought. It is emphasized that in Rawlsian thought there is no need for constant economic growth, and the principle of difference should not be seen as a market principle, on which its objective is not to be a mere principle of reparation, but a principle that affirms reciprocity between fellow citizens of a democratic society.
The 2007 publication, 'Homo Sacer II', 2, 'Il Regno e la Glória', is milestone in agambenana work. On the one hand, the project Homo Sacer that was to the genealogy of political power rides to new and decisive dimension: the paradigm of economic theology, which helps to explain more precisely the relationship between the kingdom and the government, and the reaches the biopolitical diagnosis. On the other hand, Agamben believes to have found this book the arcana of power: the glory. The conception of politic as administration, ὀιχονομία, government in which the omnipresence of the economy expands for all aspects of social life is index-cloaking movement that reaches the glory its maximum expression.
This paper propose a reading and application of the homo sacer metaphysical concept, central to the Giorgio Agamben thought. Thus, aims to debug from historical, social and political contexts empirical figures who reflect fundamental bare life features, extending the application of that paradigm. Therefore, is needed to consider some criticism - exposed in the introduction of the work - to the Agamben's thought, which guide the enterprise, however without to depart absolutely from agambenian framework, but providing a new breath to his philosophical constructions. Basically, will be worked with three critical authors: Judith Butler, Thomas Lemke and Ludueña Romandini. With this in mind, propose a reading mode of the homo sacer paradigm that allows more precisely analysis of facticity, ensuring sensitivity to biopolitical nuances in their specific contexts - in other words, avoiding that the entire social body be reduced to the nuda vita sacredness. In the first section two figures is debugged: the national minorities, from Hannah Arendt political analysis; and the undefined inmates of Guantanamo Bay, investigated by Judith Butler. In a second moment, has the intention to approximate the neoliberal economic reason to the exception paradigm and to extract a new empirical figure of homo sacer, the homo oeconomicus, or enterprising subject. Finally, it is evidenced the neoliberal consequences, of that economic way of life, to the Agamben's philosophical-political proposes, i.e., the implementation of an inoperative community and politics. Furthermore, the consequences to the actual democracy and the limitations of agambenian framework for such political context.
The general objective of this article is to investigate, in Foucault's perspective, the relations between government and subjectivity, through the arts of government and the constitution of the modern state. In this task, we consider the courses given by Foucault, Security, Territory, Population and The birth of biopolitics, to deal with the presence of pastoral power in the constitution of governmentality. The specific objective is to research other possibilities of social organization, associated with democratic principles, such as solidarity and self-management in opposition to the effects generated by neoliberalism, with a generalization of market values in individual and collective practices. In our hypothesis, we consider an anarchist perspective as the vital counterpoint in the production of other forms of social and political life, beyond exclusively economic principles. At this point, we present the basic concepts of anarchist values, such as an idea of self-management, mutual support, an idea of freedom, found in Bakunin, Kropotkin and Goldman, and a possibility of thinking about resistances and practices in the present, as reflected by Rago. We also went through a critique of the model of social organization and the very idea of democracy, based on Graeber's indicators in A project of democracy. Finally, our effort aim to reflect on the possibilities of another world, from a perspective that is radically opposed to the political and social practices that are found nowadays. We intend, therefore, to think about the present time and the possibility of new forms of existence.
This article examines a study by Theodor Adorno about the radio phonic utterances of the extreme right-wing political activist in the USA, Pastor Martin Luther Thomas, in the 1930s. In examining these discourses through the method of content analysis, Adorno sought to understand the motives that led individuals to perpetuate the same economic relations as their forces had overcome, instead of replacing them with a superior and more rational form of social organization. After more than 70 years, this study is undoubtedly an indispensable instrument for understanding the current social scenario, mainly politic.
Transparency is a long-standing modern ideal that new technologies have rejuvenated and made ubiquitous in current discussions of power, digital culture, and control. In this article, we propose an analysis of the notion of transparency throughout four works by the contemporary philosopher Byung-Chul Han: The Burnout Society, Topology of violence, Society of transparency and Psychopolitics. This journey will allow us to suggest a genealogy of this notion in Han's work. Transparency will be analyzed as the result of the performance society, as a form of violence, as an economic and cultural phenomenon and as a neoliberal device. These approaches proposed by Han represent a change in the disciplinary paradigm elaborated by Foucault: contemporary society would be more a performance society than a disciplinary society. In our final remarks, we will highlight some criticisms of the book Psychopolitics. If transparency is a device that generates selective visibility to reproduce a neoliberal order, a critical discourse on transparency should not make the perspectives that oppose this device invisible. In this direction, we have suggested four perspectives that group collective and individual lines of action that confront the neoliberal transparency device.
The irrecusable consolidation of an expansion-consumption-tolerance regime rectifies every symbolic manifestation of the present in a common life. The symptoms of today's civilization of consumption, in subjectivities and in their bodies, sum up the composition of suitable orders - of individual and collective relations - under the signs of economic development, legal guarantees, vulgar erotomania, and banal liberalities; who have magnetized themselves, minions, at all levels of experience and culture in the present time. The present signs and codes of a kind of generalized indifference convolve all the complex structures and performances of power into increasingly precise scripts, upon which the desubstantiation of reality and the experiences of a paroxysmal absence become ontologically imprinted. In our attempt to analyze and unleash the new reality of technology, control and consumption without locks, we will evoke the last Foucault, who formulates - in the synthesis of an original ontology of the present - the prospect of possible new ethical dispositions of the subjects and their bodies, specifically by updating a singular aesthetization of their own existences.
The 2014 FIFA World Cup in Brazil gathered approximately BRL 24 billion in investment to build and improve airports, sports arenas, ports, and urban mobility through public-private partnerships. This study analyzes these partnerships and discusses potential conflicts of interest and corruption driven by networking. From the structural sociology of relationships, we built a graphical representation of the investment network and the centrality, proximity, and intermediate positions of 446 actors involved in this sporting event. The results show that, in public-private partnerships, the state takes on different roles in public services coordination. The study found that INFRAERO is the most powerful state agency in the network of investments examined, followed by BNDES and CEF bank. In addition, the research identified seven private companies involved in the well-known corruption case Operation Car Wash. This study contributes to the literature by highlighting the composition of the investment network formed around the 2014 FIFA World Cup, enabling society and governments to consider public-private partnerships in the context of ethics, conflicts of interest, and corruption that may emerge from these relationships. ; La Copa Mundial 2014 reunió inversiones de aproximadamente 24 mil millones de reales para la construcción o mejora de aeropuertos, estadios deportivos, puertos y movilidad urbana en Brasil, a través de asociaciones público-privadas. El propósito del artículo es analizar las asociaciones entre el Estado y el sector privado en inversiones para la Copa Mundial 2014 y discutir posibles conflictos de intereses y corrupción impulsados por la creación de redes. A partir de la sociología estructural de las relaciones, construimos una representación gráfica de la red de inversión y las posiciones de centralidad, proximidad e intermediación de 446 actores involucrados en este evento deportivo. Los resultados muestran que en este arreglo organizativo las entidades públicas asumen diferentes roles en la organización de los servicios públicos licitados – Infraero es el actor público más poderoso de la red, seguido por otras organizaciones prominentes como BNDES y CEF. Además, la encuesta identificó 7 empresas privadas involucradas en la operación Lava-Jato. La investigación contribuye a resaltar la composición de la red de inversión y permite a la sociedad y los gobiernos considerar las asociaciones público-privadas en el contexto de la ética, los conflictos de intereses y la corrupción que pueden surgir de estas relaciones. ; A Copa do Mundo de 2014 reuniu investimentos de aproximadamente 24 bilhões de reais para a construção ou adequação de aeroportos, arenas esportivas, portos e mobilidade urbana no Brasil por meio de parcerias público-privadas. O artigo objetiva analisar as parcerias entre o Estado e a iniciativa privada nos investimentos para a Copa de 2014 e discutir os conflitos de interesse e corrupção impulsionados pela formação de redes. Com base na sociologia estrutural dos relacionamentos, construímos uma representação gráfica da rede de investimentos e as posições de centralidade, proximidade e intermediação de 446 atores envolvidos nesse evento esportivo. Os resultados mostram que, nesse arranjo organizacional, os entes públicos assumem diferentes papéis na organização dos serviços públicos licitados – a Infraero é o ator público mais poderoso na rede, seguida por outras organizações de destaque, como BNDES e CEF. Além disso, a pesquisa identificou 7 empresas privadas envolvidas na operação Lava-Jato. A pesquisa contribui para evidenciar a composição da rede de investimentos e possibilitar que a sociedade e os governos considerem as parcerias público-privadas no contexto de ética, conflitos de interesse e corrupção que podem emergir desses relacionamentos.
