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The object of this research is Immanuel Kant's philosophy of law, more specifically, the controversy over the nature of Kant's concept of law. Thus, the central concepts of Kant's moral philosophy, which are in connection with his idea of law, and, secondly, the most important aspects of Kant's thought regarding legal philosophy, are analyzed. It aims a definition of the most appropriate way to understand Kant's philosophy of law, whether it represents a radical positivism or a super-inclusive non-positivism.

Developmentalism in Brazil, as object of study, is commonly examined from the post-Vargas rise in the 1930s. This article, however, seeks to examine the foundations underlying Vargas's developmentalist project, based on the subnational experience observed in government of the state of Rio Grande do Sul, as well as of the four currents of ideas that Pedro Cezar Dutra Fonseca conceives, when associated and concatenated, like matrices of the developmentalism in Brazil. ; El desarrollo en Brasil, cuando es objeto de estudio, es comúnmente examinado a partir del recorte posterior al ascenso de Vargas en la década de 1930. Este artículo, sin embargo, busca examinar las bases que estructuran el proyecto desarrollista de Vargas, partiendo de la experiencia subnacional observada en el experimento subnacional el gobierno del estado de Rio Grande do Sul, así como de las cuatro corrientes de ideas que Pedro Cezar Dutra Fonseca concibe, cuando asociadas y concatenadas, como matrices del desarrollismo en Brasil. ; O desenvolvimentismo no Brasil, quando objeto de estudo, é comumente examinado a partir do recorte posterior à ascensão de Vargas na década de 1930. Este artigo, entretanto, procura examinar as bases que estruturam o projeto desenvolvimentista de Vargas, partindo da experiência subnacional observada no governo do estado do Rio Grande do Sul, bem como das quatro correntes de ideias que Pedro Cezar Dutra Fonseca concebe, quando associadas e concatenadas, como matrizes do desenvolvimentismo no Brasil.

In this essay we highlight some elements of the Diltheyan philosophical horizon to think about education. Dilthey is inserted in the territory of education, via pedagogy, because he considered that philosophy represents a theoretical instrument that serves as a guide for the social action of man or, in other words, for pedagogical activity. According to our perspective, education is the main objective of philosophy, since human formation has culmination in philosophizing and this is an effect of that, in addition, Diltheyana philosophy makes its reflection on pedagogy and its possible scientificity, having as context the confrontation with the positivism of the nineteenth century and the foundation of the sciences of the spirit as opposed to those of nature. It is in this sense that the problem of historical consciousness - and its finitude - articulates the autonomy of pedagogy, without the influence of scientific empiricism and the demands of traditional pedagogy.

In the last years, the Brazilian Constitution has been taken by a theoretical line that admits and defends the need for judicial activisms to solve political and social problems presented by everyday life. The last attempt was a constitutional lawsuit – known in Brazil as "Arguição de Descumprimento de Preceito Fundamental" ADPF n. 182 (Claim of Fundamental Principle Violation) – which purposes the judicial regulation marriage of same-sex persons. In this article it is problematized by demonstrating how such intent would express a serious democratic risk because it has become the judicial review in an everlasting constitutional power, although it is founded on good intentions. ; Nos últimos anos, o Supremo Tribunal Federal tem adotado posturas interpretativas que extrapolam os limites constitucionais postos para a sua atividade. Os fundamentos adotados pela Corte para justificar tais posturas ainda se mantêm atrelados à superação do "positivismo", à superação da razão (do legislador, considerado inerte) pela vontade (do julgador), onde o texto constitucional passa a depender dos juízos subjetivos dos Ministros e tem sua normatividade enfraquecida. O presente artigo pretende, então, demonstrar o que significa, realmente, o positivismo e porque tal viravolta realizada pela Corte não o supera, além de apresentar os efeitos colaterais do ativismo judicial do Supremo.

From an analysis of the Habermasian argumentation carried out in his work "Knowledge and Interest" of 1968, which we worked on from the 1987 translation; and anchored in the works of the Brazilian philosophers Durão, published in his book "A crítica de Habermas à dedução transcendental de Kant" of 1996 and Hansen, in his article published in Revista Crítica, entitled "Os riscos da crítica da sociedade" of 1998, we reflect, in this article, about how Habermas rescues the Theory of Knowledge from the distorted way behaved by Comtean positivism, passing through Freud and Marx to recover it as a Critical Theory of Society. We present the advent of the Information Age and the accompanying communication facilities to present the model of Distance Education as an effective way of extending the reach of Social Criticism as a self-reflection that makes the knowledge as a critical instrument not only for the individual but also of society.

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.