Philosophical counselling is generally understood as the discussion or resolution of everyday problems with the help of philosophy. However, few agree on this definition. This leads to a crisis of definition for philosophical counselling which in turn causes practical problems regarding, inter alia, the teaching of future philosophical counsellors, the question of method, and the potential scope of philosophical counselling. I identify in this study a prevalent therapeutic thesis on the nature of philosophical counselling which ties together some of the (...) more popular conceptions of philosophical counselling. This thesis predominates when philosophical counsellors focus on the counselling part and neglect the philosophical part of philosophical counselling. This stance keeps philosophical counselling firmly contained within a medico-therapeutic framework. In opposition to this predominant view, I propose a reconceptualisation of philosophical counselling which does not subscribe to the therapeutic thesis and by implication works outside of a medical framework. More specifically, in fleshing out my non-therapeutic understanding of philosophical counselling, I propose twelve context-dependent conditions of philosophical counselling by drawing on a Pyrrhonian disposition and also on examples of philosophical counsellors who begin to work outside of the medico-therapeutic framework. I argue that these conditions should be met for philosophical counselling to stay firmly within the realm of philosophy as an aim in itself, thereby remaining true to its origin and basic orientation, and drawing on its innate strengths. With this fundamental reconceptualisation and the accompanying twelve context-dependent conditions, I propose a novel account of philosophical counselling which (i) does not subscribe to the therapeutic thesis, (ii) gives a novel answer to the problem of educating future philosophical counsellors, and (iii) has a clear scope of potential counselees. (shrink)

Philosophical counselling is generally understood as a movement in practical philosophy that helps counselees, i.e. clients, resolve everyday problems with the help of philosophy. Moving outside of the scope of what philosophy can do, however, is a problem. More specifically, when the philosophical counsellor moves outside of the so-called realm of philosophy into the realm of psychotherapy, i.e. medical framework, problem resolution and ameliorative goals might be on the table. This plays into the hands of critics who state that philosophical (...) counselling is encroaching on the terrain of the mental health professions without, inter alia, the proper evidence of its treatment efficacy. This paper is an attempt to keep the philosophical counsellor in the realm of philosophy, and by doing this to keep them busy with philosophising as such, i.e. philosophising as an end in itself. In particular, the article focuses on a novel interpretation of how to approach the counselee’s problem so that the philosophical counsellor does not fall prey to problem resolving and ameliorative endeavours. To substantiate this novel reinterpretation to the counselee’s problem, I turn to the notions of the Pyrrhonian aporia and the Derridean perhaps, in conjunction with a crucial position exclusively available to the counselee in philosophical counselling. (shrink)

Philosophical counselling is typically conceptualised as a praxis going beyond academic and theoretical philosophy. However, two problems soon follow, namely the lack of agreed-upon methods and a substantial neglect of different philosophical traditions informing its practice. In this article, I propose reconceptualising philosophical counselling as a distinct method through which academic philosophy can be practised. This allows me to introduce an understanding of African philosophy, inspired by African philosophers Chimakonam and Serequeberhan, that might encourage the philosophical counsellor to render academic (...) philosophy more applicable to the counselee. Moreover, it allows for embodied voices talking from an embedded African lifeworld to create new and more relevant concepts that emerge from that lifeworld. (shrink)

Contributions of Pierre Hadot pertaining to the notion of philosophy as a way of life have had a profound and enduring influence upon philosophical counselling theory and practice. Various philosophical counsellors, such as Robert Walsh and Arto Tukiainen, have embraced this imperative by living their philosophical counselling practice. Nonetheless, a prevailing trend among these practitioners lies in their exclusive reliance upon either the ancient Greek philosophical tradition as expounded by Hadot, or in their adaptation of contemporary Western philosophies. Regrettably, a (...) conspicuous omission prevails with respect to the incorporation of contemporary African philosophies, notably their philosophical praxes as a way of life/living, within the discourse of contemporary philosophical counselling. The integration of African philosophies into the discourse of philosophical counselling literature holds significant promise, particularly concerning the potential to impact ways of living within a Southern African context. Within the wider landscape of contemporary African philosophy, certain authors have already conceptualised ubuntu philosophy as a way of life/living. This talk, notwithstanding, undertakes to introduce two different African philosophies, namely, hermeneutic African philosophy and conversational philosophy. A novel interpretation of these philosophies will be advanced, positioning them as praxes for philosophical counselling. Emphasis is placed on an interpretative actualisation in response to lived experiences, contextualised within a conversational framework. The implications for philosophical counselling are threefold: firstly, the disclosing of alternative ways of life/living and being/becoming, along with the creation of new concepts; secondly, a profound accentuation of the relational dimension in philosophical counselling, underscored by the notion of collaborative philosophising that emerges from the dynamic interaction between the philosophical counsellor and the counselee; thirdly, a reworked understanding of philosophical counselling that moves beyond methodological constraints while embracing the transformative potential of reflective, creative, and critical conversations. (shrink)

Method in philosophical counselling is still a contentious topic. That is, there is no consensus on whether the philosophical counsellor should have a method in her practice to help the counsellee resolve philosophical problems. Some philosophical counsellors claim that there should not be any rigid adherence to method(s) as this will render philosophy too dogmatic. Philosophical counselling, in light of this view, promotes a kind of mutual philosophising sans definite goal with the counsellee. What I call "dissentient philosophical counselling" takes (...) this claim even further: the philosophical counsellor lives/practices her philosophical counselling, that is, she embodies and practices philosophy as a way of life. This view is posed as a response to contemporary conceptualisations of philosophical counselling where the philosophical counsellor might stand in a disembodied relationship with her method(s) and tries to have a conversation "from nowhere". Dissentient philosophical counselling, even though more focused on living philosophically , still suffers from certain shortcomings. In this paper, I firstly showcase how even the seemingly innocuous but important question "How might one live?" suffers from a lack of much needed nuance. And secondly, I introduce, via a fictional narrative, a provisional way of practicing this reworked dissentient philosophical counselling. I do this by, firstly, introducing African conversational philosophy, via its method of conversationalism, and secondly, I introduce a peculiar version of Pyrrhonian scepticism especially regarding the notion of bios adoxastōs (life without dogma). (shrink)

Philosophical counselling, a relatively new field in practical philosophy, offers to potentially edify the layperson’s everyday life with the help of philosophy. This lofty ideal is upheld by philosophical practitioners introducing various contemporary philosophies to its growing literature. However, many philosophical traditions beyond contemporary philosophy still somewhat suffer from an unwarranted neglect. Presently, African philosophy faces an almost complete absence in the philosophical counselling literature. It is thus a given that a prevalent lack of inquiry exists regarding its use in (...) philosophical counselling. Despite this silence, fertile grounds exist for innovative contributions to further advance the development of African philosophy in philosophical counselling. -/- In this talk, I will introduce a novel reading of African philosophy to the literature of philosophical counselling. This understanding of African philosophy is greatly inspired and influenced by the work of Tsenay Serequeberhan and Jonathan Chimakonam. More specifically, the notion of African philosophy gathered from these philosophers seek to advance the critical interpretation/hermeneutic actualised from a specific philosophical place or lifeworld through the method of conversationalism. Furthermore, the very rootedness of this notion of philosophy, stemming from a concrete lifeworld, actively problematises philosophies that reproduce a supposed and untenable value neutrality. -/- Developing this understanding of African philosophy in a philosophical counselling context, I offer an initial critique of uncritical applications of philosophies originating from distinct philosophical places under the guise of a value neutrality. In maintaining this unwarranted silence on different philosophical traditions, philosophical counsellors might promote the use of philosophies as if universally applicable. And secondly, I propose that following from this understanding of African philosophy, philosophical counselling as such can begin to foster an environment in which new concepts can be co-created. Consequently, and in conjunction with conversationalism, radically new ways of being/becoming can be explored which might hold greater contextual significance. (shrink)

Philosophical counselling, a contemporary movement in practical philosophy, continually expands its discourse by introducing novel philosophical ideas and different traditions. Nevertheless, a conspicuous silence persists regarding the introduction of African philosophies in its discourse. This issue becomes apparent when the question “How might one live?”—a fundamental question that the philosophical counsellor deals with—is adequately investigated. However, its current formulation suffers greatly from a much-needed nuance concerning temporal and contextual awareness. To address and transcend this shortcoming, I turn to two distinct (...) African philosophies, namely, the hermeneutic philosophy of Tsenay Serequeberhan and the conversational method of philosophising advocated by Jonathan O. Chimakonam. By incorporating these philosophies, my aim is twofold: first, to promote an interpretative actualisation situated within a conversational framework that might lead to the creation of new concepts and/or the disclosing of different ways of being/becoming, and second, to draw attention to an underlying assumption that might maintain the neglect of philosophical traditions beyond Western philosophy. (shrink)

At the heart of philosophical counselling, an emerging field of practical philosophy, is a modest claim, that the lay public can benefit from all that philosophy has to offer. If accepted, this claim suggests that different philosophical traditions should be incorporated into the philosophical counselling discourse. Even though various philosophical traditions have slowly been incorporated, there are sparse mentions of African philosophy in the philosophical counselling literature. However, Ubuntu philosophy has recently garnered some attention. Nonetheless, in this talk I address (...) this dearth of African philosophical input through the introduction of two alternative notions of African philosophy, namely, African hermeneutics and conversational philosophy. These two schools of thought provide valuable and enriching insights to the philosophical counselling discourse. Through this introduction, I aim to transform two key mechanisms as found in the philosophical counselling literature. These mechanisms, that of a hermeneutical happening and collaborative philosophising, invaluable as they are to our understanding of philosophical counselling, lack a certain contextual nuance and situated sensitivity. Consequently, a problematic value-neutrality is continually reproduced; the philosophical counsellor then emerges as an “unprejudiced and value neutral educator”. With the help of African hermeneutics and conversational philosophy, I aim to positively transform these mechanisms. This transformation involves taking seriously the situated and contextual response, emerging from and responding to, in this case, an African lifeworld. Resultant is an interpretive actualisation through a collaborative undertaking rooted in the very conditions of the philosophical conversation. (shrink)

Contemporary political philosophy is, to a certain degree, dominated by a family of theories that invoke hypothetical procedures as a method of normative justification. This article intends to analyze Axel Honneth’s critique of the so-called “proceduralism” in theories of justice, as well as to examine the author’s alternative proposal for a justification method, what he calls “normative reconstruction”. Honneth’s complaints are divided in three parts: critiques of the understanding of justice, the method of justification, and the scope of proceduralist theories (...) of justice are raised, each one receiving an alternative formulation by the author. After reading texts by Axel Honneth, John Rawls — author of "A theory of justice", in which he presents one of the most well-known proceduralist arguments — Jürgen Habermas and Nancy Fraser, who raise problems for Honneth’s normative reconstruction, we suspect that even though Honneth’s critique of proceduralism and his proposal of normative reconstruction seem initially plausible, they are only possible if we abandon the framework of political philosophy to do what is usually called “social philosophy”. (shrink)

The study examined the influence that the psychological contract has on the job satisfaction and dissatisfaction of employees in the South African workplace. It also studied in detail, the effect that psychological contract breach and fulfilment have on the satisfaction of employees with regard to their work, fellow-employee, supervisor, and the as a whole organisation. The data for this study therefore, was collected through perusal of existing scientific articles/papers, published/unpublished dissertations and theses, text books and other relevant informative documents. This (...) makes the study to be premised on theoretical and analytical methodology. This article therefore, reveals the destructive effects that psychological contract breach has on the operation of organisations in South Africa, which are also presented and discussed in detail. The article also reveals the costly effect that employees’ job dissatisfaction has on organisations in terms of unplanned employee turnover. For the enhancement of psychological contract fulfilment, this article proposes strategies for organisations to adopt and implement, with an aim of improving employees’ job satisfaction in the workplace and ultimately discouraging turover intentions among employees. This study therefore, plays a very important and significant role in terms of contributing to literature and better understanding of psychological contract in general, and the effects that psychological contract has on employees’ job satisfaction and dissatisfaction in particular. (shrink)

En este capítulo, defendemos la tesis de que ciertas injusticias epistémicas relacionadas al testimonio que afectan a las personas privadas de la libertad están en tensión con la deliberación democrática. En la primera sección, ofrecemos una breve discusión de la noción de la deliberación democrática. En la segunda sección, presentamos cuatro variedades de injusticia epistémica relacionadas al testimonio. En la tercera sección, consideramos algunos casos de estas variedades de injusticia epistémica en el sistema carcelario a modo ilustrativo y explicaremos cómo (...) esto crea una tensión con la deliberación democrática. (shrink)

This paper analyses the phenomenology and epistemology of chatbots such as ChatGPT and Bard. The computational architecture underpinning these chatbots are large language models (LLMs), which are generative AI (Artificial Intelligence) systems trained on a massive dataset of text extracted from the Web. We conceptualise these LLMs as multifunctional computational cognitive artifacts, used for various cognitive tasks such as translating, summarizing, answering questions, information-seeking, and much more. Phenomenologically, LLMs can be experienced as a “quasi-other”; when that happens, users anthropomorphise them. (...) For most users, current LLMs are black boxes, i.e., for the most part, they lack data transparency and algorithmic transparency. They can, however, be phenomenologically and informationally transparent, in which case there is an interactional flow. Anthropomorphising and interactional flow can, in some users, create an attitude of (unwarranted) trust towards the output LLMs generate. We conclude this paper by drawing on the epistemology of trust and testimony to examine the epistemic implications of these dimensions. Whilst LLMs generally generate accurate responses, we observe two epistemic pitfalls. Ideally, users should be able to match the level of trust that they place in LLMs to the degree that LLMs are trustworthy. However, both their data and algorithmic opacity and their phenomenological and informational transparency can make it difficult for users to calibrate their trust correctly. The effects of these limitations are twofold: users may adopt unwarranted attitudes of trust towards the outputs of LLMs (which is particularly problematic when LLMs hallucinate), and the trustworthiness of LLMs may be undermined. (shrink)

This chapter describes how philosophical theorizing about justice can be connected with empirical research in the social sciences. We begin by drawing on some received distinctions between ideal and non-ideal approaches to theorizing justice along several different dimensions, showing how non-ideal approaches are needed to address normative aspects of real-world problems and to provide practical guidance. We argue that there are advantages to a transitional approach to justice focusing on manifest injustices, including the fact that it enables us to set (...) aside some reasonable disagreements about justice. The ‘bottom-up’ approach we advocate, for which we borrow Wolff’s term ‘real-world political philosophy’, is an empirically-informed normative analysis that attends to specific, identifiable injustices, and thus is partial, though not isolationist. We illustrate our approach by considering how different models of the nature of disability suggest different kinds of remedy for injustices faced by persons living with disabilities. We reflect on the nature and significance of vulnerabilities, and we assess the role of public opinion in normative theorizing, suggesting a particular significance for the opinions and experiences of marginalized groups. We finally reflect on the relevance of European legal and institutional frameworks for theorizing justice in Europe. (shrink)

This paper comments on Gallagher’s recently published direct perception proposal about social cognition [Gallagher, S.. Direct perception in the intersubjective context. Consciousness and Cognition, 17, 535–543]. I show that direct perception is in danger of being appropriated by the very cognitivist accounts criticised by Gallagher. Then I argue that the experiential directness of perception in social situations can be understood only in the context of the role of the interaction process in social cognition. I elaborate on the role of social (...) interaction with a discussion of participatory sense-making to show that direct perception, rather than being a perception enriched by mainly individual capacities, can be best understood as an interactional phenomenon. (shrink)

Awareness growth—coming to entertain propositions of which one was previously unaware—is a crucial aspect of epistemic thriving. And yet, it is widely believed that orthodox Bayesianism cannot accommodate this phenomenon, since that would require employing supposedly defective catch-all propositions. Orthodox Bayesianism, it is concluded, must be amended. In this paper, I show that this argument fails, and that, on the contrary, the orthodox version of Bayesianism is particularly well-suited to accommodate awareness growth. For it entails what I call the refinement (...) view, which allows us to capture that awareness growth consists in the increase of one’s capacity of discernment. (shrink)

Niche construction theory highlights the active role of organisms in modifying their environment. A subset of these modifications is the developmental niche, which concerns ecological, epistemic, social and symbolic legacies inherited by organisms as resources that scaffold their developmental processes. Since in this theory development is a situated process that takes place in a culturally structured environment, we may reasonably ask if implicit cultural biases may, in some cases, be responsible for maladaptive developmental niches. In this paper we wish to (...) argue for an affirmative answer. In order to do so, we first propose to conceptualize implicit bias as embodied perceptual habits, and then proceed to show that these habits are at least partially responsible for maladaptive developmental niches of children with Down syndrome and autism. With this framework we thus hope to bring together two fields of research that haven’t been explicitly connected: implicit bias and niche construction theory. Linking these two theories may bring benefits both to implicit bias researchers, who can extend this concept to characterize other sets of processes as biased, as well as to niche construction theorists, who will have a useful theoretical tool to diagnose maladaptive features of niches brought about by sociocultural biases. (shrink)

Este ensaio celebra as cinco décadas da publicação do livro A ordem do discurso de Michel Foucault, realizando uma reflexão acerca de sua repercussão entre as ciências sociais e sobre seus usos, principalmente, no campo da linguagem na parte relacionada à análise do discurso de linha francesa. Portanto, trata-se de uma retrospectiva crítica cuja análise começa com a entrevista que Foucault concedeu algumas semanas antes de proferir esta aula aos brasileiros Sergio Paulo Rouanet e José Guilherme Merquior. Em seguida, o (...) presente trabalho faz uma breve história da entrada de Foucault ao Collège de France e, por fim, lida com a microfísica do discurso que se encontra nesta aula, sobretudo, da rarefação do sujeito, além dos seus usos nas ciências humanas e sociais mais o campo da linguagem em torno da pragmática e das análises de discurso. (shrink)

We review the history of the philosophy of fondue since Aristotle so as to arrive at the formulation of the paradox of Swiss fondue. Either the wine and the cheese cease to exist (Buridan), but then the fondue is not really a mixture of wine and cheese. Or the wine and the cheese continue to exist. If they do, then either they continue to exist in different places (the chemists), but then a fondue can never be perfectly homogenous (it is (...) a French fondue). Or the wine and the cheese continue to exist in the same place (the Stoïcs), but then wine and cheese have to be, oddly, penetrable and spatially expansible. Aristote attempted to solve this paradox by arguing that the cheese and wine continue to exist, but only potentially in the fondue. We sketch an alternative answer. The wine and the cheese continue to exist, but only non-spatially in the fondue. Wine and cheese, once mixed, become non-spatial constituents of the fondue, a bit like character traits are non-spatial constituents of persons. The wine and the cheese are in the fondue, but only the fondue is there in the fondue pot. (shrink)

Este trabalho reflete sobre o modo como nossos ancestrais negros resistiram à necropolítica colonial mobilizando saberes para recriar no Brasil outros espaços religiosos sob o nome de terreiros de candomblé. Mas o objetivo principal da discussão é tratar sobre as noções de sincretismo religioso, desconstruindo-a teoricamente conforme a decolonialidade aplica tal conceito derridiano. O termo necropolítica é usado aqui conforme Achille Mbembe o emprega. Como uma forma de contribuir com o debate em voga e, ao mesmo tempo, fazer o diagnóstico (...) do presente, a discussão se justifica também porque a questão do sincretismo religioso tem sido alvo de muitos questionamentos por parte dos movimentos negros e por parte dos teóricos da decolonialidade. (shrink)

Higher‐order evidence can make an agent doubt the reliability of her reasoning. When this happens, it seems rational for the agent to adopt a cautious attitude towards her original conclusion, even in cases where the higher‐order evidence is misleading and the agent's original reasons were actually perfectly good. One may think that recoiling to a cautious attitude in the face of misleading self‐doubt involves a failure to properly respond to one's reasons. My aim is to show that this is not (...) so. My proposal is that (misleading) higher‐order evidence can undermine the agent's possession of her first‐order reasons, constituting what I call a dispossessing defeater. After acquiring the higher‐order evidence, the agent is no longer in a position to rely competently on the relevant first‐order considerations as reasons for her original conclusion, so that such reasons stop being available to her (even if they remain as strong as in the absence of the higher‐order evidence). In this way, an agent with misleading higher‐order evidence can adopt a cautious stance towards her original conclusion, while properly responding to the set of reasons that she possesses–a set that is reduced due to the acquisition of higher‐order dispossessing defeaters. (shrink)

Este artigo busca adentrar pelas questões relacionadas à biopolítica do corpo, sobretudo, daquelas ligadas à estatização do biológico e do racismo do Estado, que aparecem nos trabalhos de Michel Foucault e que aqui evocamos para analisar o corpo enquanto objeto discursivo analisável dessa biopolítica em duas produções francesas de horror, - Frontière(s) e em À l’interieur – que exibem imagens dos tumultos de Outubro de 2005, acontecimento marcado pelos protestos contra a política de perseguição aos sans-papiers que vitimou três jovens (...) de origem africana. É a partir daí que retomaremos a discussão do “quem somos nós”, em Foucault, para refletir sobre o sujeito, a menoridade e a liberdade na estatização do corpo, um lugar da memória nacional. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

I argue that culpable ignorance can be irreducibly collective. In some cases, it is not fair to expect any individual to have avoided her ignorance of some fact, but it is fair to expect the agents together to have avoided their ignorance of that fact. Hence, no agent is individually culpable for her ignorance, but they are culpable for their ignorance together. This provides us with good reason to think that any group that is culpably ignorant in this irreducibly collective (...) sense is non-distributively collectively responsible for subsequent unwitting acts and consequences. (shrink)

Este roteiro de leitura, que ora apresentamos, tem como objetivo principal tornar mais acessível, ou melhor, mais inteligível A ordem do discurso de Michel Foucault para aqueles que se arriscam a entrar nesta ordem por meio de sua análise do discurso redimensionada nesta sua aula inaugural. É um roteiro simples que procurou atender minimamente aos leitores iniciantes deste texto que se tornou um clássico no campo das Humanidades e das ciências empíricas como o Direito e a própria Medicina, campos que (...) passaram pelo crivo das análises arqueogenealógicas empreendidas por Foucault. (shrink)

A militância política de Jorge Amado no Partido Comunista é um capítulo à parte na história do comunismo no Brasil, que completou 100 anos no dia 25 de março. Ela também é algo marcante em sua obra, a ponto da crítica literária brasileira, de tradição uspiana, considerá-la uma forma de panfleto partidário da nossa esquerda. Nesta exposição, pretende-se realizar uma breve discussão acerca de suas lutas políticas, das quais se destacam as questões religiosa e racial, que levaram Jorge Amado a (...) criar um projeto de lei, no período que exerceu o mandato de deputado constituinte pelo PCB, em 1946, assegurando a liberdade religiosa no Brasil. Aqui, também se destaca a sua amizade com o povo de candomblé que lhe honrou com títulos, como o de Obá de Xangô e Ogã de Iansã; além da forma como a crítica o rotulava de regionalista e escritor panfletário. Contudo, esta é uma forma de homenagear tanto o mais famoso dos doze Obás de Xangô da Bahia, quanto o Partidão, nesse seu centenário. Em termos metodológicos, trata-se de uma leitura ensaística foucaultiana sobre esses fatos e acontecimentos que marcaram duplamente a vida de Jorge Amado e do Comunismo no Brasil, já que lançamos mão de uma parte da maquinaria teórica do militante comunista do PCF (Partido Comunista Francês), Michel Foucault, como vontade de verdade, comentário, discurso, autoria, obra, descontinuidade (na continuidade) e dispersão. (shrink)

Neste capítulo, vamos tratar do discurso-corpo demarcado pelas utopias em justaposição com as heterotopias em duas produções cinematográficas do horror francês contemporâneo. Dessa forma, o corpo que operamos é feito de discurso, ou seja, todo seu tecido, seus órgãos, seus sistemas, seus ossos são discursos sobrepostos pelo visível e pelo dizível, da mesma forma, como demonstrou Foucault na obra O Nascimento da Clínica em 1963.

As artefacts, the worlds of digital games are designed and developed to fulfil certain expressive, functional, and experiential objectives. During play, players infer these purposes and aspirations from various aspects of their engagement with the gameworld. Influenced by their sociocultural backgrounds, sensitivities, gameplay preferences, and familiarity with game conventions, players construct a subjective interpretation of the intentions with which they believe the digital game in question was created. By analogy with the narratological notion of the implied author, we call the (...) figure to which players ascribe these intentions ‘the implied designer’. In this article, we introduce the notion of the implied designer and present an initial account of how appreciators ascribe meaning to interactive, fictional gameworlds and act within them based on what they perceive to be the designer’s intentions. (shrink)

En 1968 Raquel Carson comenzaba una revolución en el pensamiento, quizá una de las de mayor peso en la actualidad. En su libro "La primavera silenciosa" acusaba del deterioro ambiental al poder ilimitado del ser humano. La creencia surgida en la modernidad de que todo lo que el hombre decidía era en sí mismo lo mejor por haber sido fruto de una voluntad libérrima, daba primacía y legitimidad absoluta a su acción sobre la naturaleza. Surgieron con gran fuerza numerosos grupos (...) ecologistas que adoptaron un pensamiento que responde al nombre de "ecología profunda" o "Deep Ecology" descrito por primera vez por Arme Naess en un artículo publicado por la revista Inquiry y titulado "The Shallow and the Deep, Long Range Ecology Movement". Los principios que proponía este movimiento (Naess 1984) pueden ser resumidos en ocho grandes puntos: 1) la vida de los seres no humanos es un valor en sí: 2) la riqueza y la diversidad de estas formas de vida son también valores en sí; 3) los seres humanos no pueden intervenir de manera destructiva en la vida; 4) a este respecto, la intervención humana actual es eminentemente excesiva; 5) por consiguiente, las reglas de juego deben ser radicalmente modificadas; 6) esta modificación radical debe hacerse tanto a nivel de las estructuras económicas como de las estructuras ideológicas y culturales; 7) a nivel ideológico, el cambio principal consiste en apreciar más la calidad de la vida que el goce de los bienes materiales; 8) las personas que acepten estos principios tienen la obligación de contribuir, directa o indirectamente a la realización de los cambios fundamentales que aquellos implican. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

A cosmological principle, because it was the first to be created, Exu presents itself as the creative protomatter, whose expansive and unfinished character makes possible the appearanceof all other creations. He is the animating principle of existence and in everything there isExu. The crossroads is its space-time and this fact would explain why “black culture is acrossroads culture”. But, incarnated in Afro-diasporic practices in the Atlantic bands, Exunot only vigorously maintains his multifaceted power, showing that colonial redemption didnot obtain the (...) expected result, but also shows that its everyday meanings in the African BlackDiaspora here in the Americas they are the result of battles, negotiations, authoritarianism,power regimes, violence, transgressions, silencing and alliances experienced in the colonialdynamic, as Luiz Rufno reminds us in his book Pedagogia das Encruzilhadas (2019). (shrink)

Os corpos no cinema estão sob a ordem de um olhar soberano que nos diz para onde devemos olhar e como devemos fazer isso. É um olhar poderoso que tudo sabe e tudo pode. Um olhar que nos posiciona não como simples espectadores, mas como sujeitos. É a partir daí que buscamos compreender como se arquitetam o medo, ou seja, qual é a ordem do cinema de horror, tecido com a pena do medo? Nessa arquitetura, os corpos aparecem como lugares (...) para vigiar e punir em espaços utópicos e heterotópicos. Espaços de memórias. Espaços de poder vigiar e punir. Espaço onde se impõe uma posição de sujeito, um poder sobre o sujeito. Portanto, os corpos no cinema de horror são artefatos para uma arqueologia do medo, escrita pelo poder do horror sobre estes corpos. Daí nosso interesse por esses lugares. Para demonstrar essa arqueologia, utilizaremos dois filmes franceses, produzidos em 2007, Frontière(s) e À l’interieur como espaços de horror construídos para o medo pelas vias da utopia e heterotopias pensadas por Michel Foucault, filósofo do presente, do nosso presente para compreender como se arquitetam tal medo por meio de sua história arqueológica, prática de um espaço chamado Labedisco/UESB. (shrink)

Este trabalho apresenta uma discussão que tem como objetivo principal propor um novo risco ao contorno da noção de intericonicidade que aparece em Courtine, precisamente, em 2003. Aí encontramos uma abertura que nos permite traçar outras curvaturas em sua noção. É justamente por este interstício que vamos propor a inclusão de dois elementos que, a nosso ver, estão na ordem da constituição das imagens: as utopias e heterotopias, conforme discussões iniciadas anteriormente por Araújo (2014a, 2014b). Para tanto, tomamos como pano (...) de fundo as imagens em movimento de duas produções francesas de horror e as imagens fotográficas da prisão de Abou Ghraib que serão analisadas à luz da discussão realizada por Foucault em Le corps utopique, les heterotopies e em Outros Espaços, juntamente com as discussões de Courtine e de Milanez acerca da intericonicidade (cf. COURTINE, 2005; 2011; 2013; MILANEZ, 2011a; 2011b; 2013a, 2013b). Os Elementos de Semiologia e A escrita do acontecimento de Barthes também fazem parte da discussão, já que este autor aparece desde cedo no trabalho de Courtine, precisamente, quando buscava apresentar a noção de intericonicidade. (shrink)

Objective of the study: To analyze the costs and profits of sugarcane production regarding the cultural practices of sugarcane suppliers. Methodology/approach: This study positions itself in this gap by comparatively analyzing 6 types of cultural practices: unraveling, windrowing, application of correctives, herbicides, insecticides and fertilizers, with the option of two systems Fixed rate (TF) and Variable rate (TV). Originality/Relevance: Brazil is a world reference in sugarcane production, with the State of São Paulo being the largest Brazilian producer. However, for sugarcane (...) suppliers to maintain this activity there is a need to reduce production costs and increase profitability/ha. However, there is a theoretical-practical gap in the financial assessment (costs and profits) of different cultural practices inherent to sugarcane production. Main results: The results demonstrated that the costs of cultural practices represent more than 30% of the total sugarcane production costs. The TF system proved to be more cost-efficient in the following operations: correctives, herbicides and insecticides. In the application of fertilizers, the TV system, in broadcast mode, had the best result. Finally, the profit/ton was R$1.70, demonstrating a very low profit margin/ha given the risk of the activity. Theoretical/methodological contributions: The sample for this research comprised 55 sugarcane suppliers from the State of São Paulo, whose data were obtained through a survey. The comparative analysis was based on the difference in costs of cultural practices and the estimation of the level of certainty (profit/costs), analyzed through the cumulative frequency carried out through the Monte Carlo Simulation (SMC). (shrink)

Este artigo empreende uma discussão acerca da noção de fórmula discursiva nos trabalhos de Krieg-Planque e de um possível diálogo com o trabalho desenvolvido por Foucault, sobretudo, a partir do modo como o filósofo percebe o discurso, uma vez que ambos pertencem a uma tradição epistemológica francesa. Dessa forma, vamos adentrar pelo percurso de lapidação da noção de fórmula, tomando, para isso, a entrevista que Krieg-Planque concedeu a Philippe Schepens do Laboratoire de Sémio-linguistique, didatique e informatique (LASELDI) e do livro (...) A noção de fórmula em análise do discurso: quadro teórico e metodológico, trabalhos que representam para nós brasileiros uma espécie de introdução à discussão sobre a noção de fórmula proposta por Krieg-Planque no campo da Escola Francesa de Análise do Discurso (AD). Nessa discussão, vamos perceber que toda fórmula discursiva traz consigo uma densidade histórica apoiada em pré-construídos que estão voltados para as novas construções, tal qual propunha Foucault acerca das práticas e das materialidades discursivas em sua arqueologia do saber e em sua genealogia do poder. (shrink)

De todos os aspectos do comportamento não-verbal, a face é sem dúvida uma das mais ricas e importantes fontes de informação sobre o estado inter- no do outro. Mas expressões faciais são raramente percebidas de forma isolada. Ao contrário, são tipicamente inseridas em contextos sociais ricos e dinâmicos, que incluem gestos e posturas corporais, conhecimento situacional, etc. Com base nessas observações, podemos nos perguntar se o contexto no qual uma expressão é percebida pode influenciar a percepção de emoções nesta expressão. (...) No caso de uma resposta afirmativa, de que modo se daria essa influência contextual, e quais seriam os seus limites? O propósito desse artigo é explorar algumas possibilidades sobre o papel do contexto na percepção de emoções, desde a teoria das emoções básicas, que defende que categorias discretas de emoções podem ser lidas diretamente da face de forma invariável, a abordagens mais contemporâneas, que atribuem um papel constitutivo para o contexto na percepção de emoções. Embora o debate esteja longe de ser resolvido, as conclusões deste artigo apontam para um novo modo de se pensar sobre fenômenos emocionais, onde a díade de interação torna-se a unidade básica de análise, e onde emoções são concebidas como propriedades emergentes de relações em contextos particulares de interação social. (shrink)

Hume was a cognitive scientist of religion avant la lettre. His Natural History of Religion (1757 [2007]) locates the origins of religion in human nature. This paper explores similarities between some of his ideas and the cognitive science of religion, the multidisciplinary study of the psychological origins of religious beliefs. It also considers Hume’s distinction between two questions about religion: its foundation in reason (the domain of natural theology and philosophy of religion) and its origin in human nature (the domain (...) of cognitive science of religion). (shrink)

This chapter is devoted to the discussion of religious freedom and the anti-racist fight in the Black Diaspora in Latin America, considering the historical processes that involve such discussion, including legal apparatus such as Human Rights and local legislation. Therefore, as a starting point, we take the historical conditions of the emergence of Candomblé in Brazil, that are linked to the trafficking of enslaved African peoples and their resistance to keep alive in their memories, their religious beliefs and their worldviews. (...) Wherefore, it is a discussion in which religious freedom is not dissociated from the anti-racist struggle in the case of Brazil, where, in the 20th century, the myth of racial democracy is produced in the light of studies carried out by Gilberto Freyre in the midst of the 1922 post-week modernist movement. (shrink)

Tendo em vista que “todo sistema de educação é uma maneira política de manter ou de modificar a apropriação dos discursos, com os saberes e os poderes que eles trazem consigo”, nossa pesquisa visa refletir sobre a nova identidade docente materializada no discurso dos PCNs de língua Portuguesa. Trata-se de traduzir a política oficial de formação de professor e/ou desconstruí-la (Derrida, 1998), analisando e discutindo a(s) identidade(s) e competências atribuídas aos professores, abrindo a possibilidade para questionarmos a identidade unificada e (...) transparente que os documentos oficiais desenham para os professores em serviço. Esperamos, com esse trabalho, contribuir para a construção de uma política de formação de professores sensível à subjetividade heterogênea dos professores no Brasil. (shrink)

Nossa pesquisa vai refletir sobre o discurso da política educacional brasileira implementada a partir da Lei de Diretrizes e Bases da Educação Nacional, particularmente, aquele que trata da formação docente. Ele tem imposto uma reconfiguração da identidade dos professores, concedendo-lhes uma autonomia de autoconhecimento e resolução dos problemas cotidianos, que, no nosso entendimento, não corresponde ao que acontece na escola (VILLA, 1998; LAWN, 2001; VEIGA, 2002; VASCONCELLOS, 2003). Assim, pretendemos apresentar e discutir sobre as representações da identidade do professor nos (...) PCN (Português). Esperamos, com isso, contribuir para a construção de uma política de formação de professores sensível às diferenças culturais e identitárias dos professores no Brasil. (shrink)

Estamos siendo testigos de grandes avances tecnológicos y, a la vez, de grandes desastres naturales y sociales que nos impulsan a plantearnos cuáles son las causas últimas de la degradación natural ecológica. El abuso en el uso de los recursos tal vez pueda tener relación con el abuso en el uso de la tecnología; incluso ser causa de la gran desigualdad social en el acceso a bienes necesarios para llevar una vida digna, raíz de muchos conflictos sociales. La ecología es (...) una disciplina científica, pero cada vez es más habitual ampararse en este término para lanzar opiniones o generar un debate de ideologías de índole catastrofista que no hacen más que generar malestar social sin visos de solución práctica. Las reflexiones sobre la ecología nos parece que deben plantearse de una forma interdisciplinar, pero no de cualquier manera, sino respetando el estatuto epistemológico de cada área del saber. Cuidar el método científico, en el ámbito científico; el filosófico, en el suyo propio; e incluso el teológico. El tema de nuestra relación con la naturaleza nos afecta tan íntimamente que casi todas las áreas del conocimiento pueden decir algo al respecto. En el presente trabajo comenzamos ese diálogo y presentamos las ideas básicas desde las que se podría plantear un modo de actuar humano respetuoso para con los demás hombres y los demás seres de la naturaleza, que mejore nuestro modo de vivir y evite más daños y perjuicios. A esto nos referimos cuando hablamos de “ética ambiental”. La ecología nos toca de cerca porque tiene que ver con el modo de habitar nuestro mundo y las relaciones que tenemos con los demás seres vivos y no vivos. A fin de poder delinear las líneas principales de una ética orientada al medioambiente es preciso, en primer lugar, conocer los datos científicos sobre el tema; en segundo lugar, analizar los problemas graves que se están detectando y comprender que muchas de sus causas todavía son desconocidas y precisan de un estudio más detenido; finalmente, es conveniente revisar las alternativas de solución que nos orienten a llevar una vida mejor, donde se sugieran modos de obrar que no nos cierren el camino hacia ese destino común que tenemos como seres humanos, y que integre al resto de criaturas porque no somos los únicos seres vivientes del planeta. La propuesta de una “ética ambiental” apunta a considerar un verdadero “ecologismo solidario”. (shrink)

For philosophy to criticize the concept of reality requires self-criticism. Throughout history many thinkers that have systematized a critique of both reality and philosophy. In this article we will analyze the Kantian and Hegelian systems by showing the failure in their respective critique to exercise sufficient self-criticism, resulting in unfinished critiques. Going a step further, Tanabe’s proposal was to plunge philosophy into a kind of «absolute disruption» that would drive thought beyond itself by means of an absolute critique in which (...) being and nothingness are seen to interpenetrate each other, thus opening up the possibility of positing absolute nothingness as «a foundation that is not a foundation.». (shrink)

Entendendo a identidade como construção ideológica, esta pesquisa busca refletir sobre a identidade dos professores de língua portuguesa construída nos Parâmetros Curriculares Nacionais e nas Orientações Curriculares Nacionais para o ensino de língua portuguesa, os quais impõem uma nova postura teórica e prática a estes profissionais. Dito de outra forma, pretende-se apresentar e discutir os resultados de uma análise discursiva das representações da (s) identidade (s) e competências atribuídas aos professores, enfatizando as representações sociais da profissão do professor na sociedade (...) contemporânea brasileira, abrindo a possibilidade para questionarmos a identidade unificada e transparente que os documentos oficiais desenham para os professores. (shrink)

Este trabalho busca refletir sobre a política linguística nacional veiculada nos Parâmetros Curriculares Nacionais de Português (ensino fundamental) cujo discurso se traduz em um método sofisticado de controle e em uma forma eficaz de gerir a mudança (LAWN, 2001, p. 117). Nesse sentido, pode-se dizer que “todo sistema de educação é uma maneira política de manter ou de modificar a apropriação dos discursos, com os saberes e os poderes que eles trazem consigo”(FOUCAULT, 2008, p. 45). A partir da abordagem discursivo-desconstrutiva (...) (CORACINI, 2003), pretende-se apresentar e discutir aqui os resultados analisados, cujo foco recai sobre as representações da (s) identidade (s) e competências construídas para os professores neste discurso, representações sociais da profissão do professor na sociedade contemporânea brasileira, marcada pelos acontecimentos que sucederam ao período ditatorial, portanto, a fase de redemocratização do país e de modernização do Estado frente às exigências da mundialização. (shrink)

Naturalist theories of representation have been attacked on the grounds of being too liberal on the minimal conditions for intentionality: they treat several states that are not representational as genuine representations. Behind this attack lies the problem of demarcation: what are the minimal conditions for intentionality that a state should satisfy to be genuinely representational? What are the limits of intentionality? This paper develops a dual proposal to solve this problem. First, I defend the explanatory role criterion in order to (...) assess proposals of minimal conditions for intentionality. I start by proposing the success pattern condition: a state represents a given external feature provided that there is a success pattern present in the behavioural output, and the system uses this state as a proxy for the presence of this external feature. However, this condition is not sufficient for minimal intentionality – there are both intentional and non-intentional success patterns. Another minimal condition is, hence, required to draw this distinction. I propose the constancy mechanism condition: a state is representational provided that the system employs a constancy mechanism in its production. The success pattern and constancy mechanism conditions jointly constitute the dual proposal for minimal intentionality. I argue that this proposal is explanatorily justified and, so, properly demarcates the limits of intentionality. (shrink)

Este estudo tem como objetivo principal discutir qual o lugar da memória nas pesquisas históricas empreendidas pelo filósofo francês Michel Foucault, o qual foi responsável pelo desenvolvimento de duas frentes metodológicas de trabalho: a arqueologia do saber e a genealogia do poder, conhecidas hoje como arqueogenealogia foucaultiana. Ao longo de mais de 30 anos dedicados a estas pesquisas, Michel Foucault ganhou projeção nacional e internacional pela sua inquietante forma de aliar a militância política com o trabalho acadêmico, demonstrando, com isso, (...) qual era o papel do intelectual frente aos desafios e demandas no mundo do pós-guerra. Recebeu a maior honraria no mundo da intelectualidade francesa ao ser eleito professor do célebre Collège de France, assumindo, por mais de uma década, a cátedra história dos sistemas de pensamentos. Em uma de suas últimas entrevistas, declarou que todos os seus gestos tinham como principal objetivo: criar a história como os seres humanos se tornam sujeitos em nossa cultura. Esta declaração deixa evidente qual o lugar que a história ocupa em sua obra, mas qual seria o lugar da memória nesses seus empreendimentos? Por que a história aparece em seu trabalho como lugar privilegiado enquanto a memória tem um lugar de coadjuvante? São estas as reflexões iniciais que buscamos realizar neste nosso trabalho. (shrink)

My aim is to discuss the impact of higher-order evidence on aesthetic appreciation. I suggest that this impact is different with respect to aesthetic beliefs and to aesthetic affective attitudes (such as enjoyment). More specifically, I defend the view that higher-order evidence questioning the reliability of one’s aesthetic beliefs can make it reasonable for one to revise those beliefs. Conversely, in line with a plausible account of emotions, aesthetic affective attitudes are not directly sensitive to this type of higher-order evidence; (...) they are sensitive only to those features of objects that make such attitudes (un)fitting. Thus, I argue, there are cases of non-defective recalcitrant aesthetic attitudes where the subject has both a non-defective, fitting aesthetic affective attitude and a reasonable belief questioning the fittingness of this attitude. I further discuss whether, in this type of case, the subject has decisive reasons to try to change her recalcitrant attitudes—say by trying to modify her aesthetic affective dispositions. My answer is negative. Even granting that subjects always have aesthetic reasons to try to avoid aesthetically unfitting attitudes, these can be outweighed by further reasons not to do so—perhaps including aesthetic reasons related to the construction of valuable aesthetic identities or to the value of aesthetic engagement. (shrink)

In his dialogues with Claire Parnet, Deleuze asserts that: ‘Whether we are individuals or groups, we are made of lines’ (Deleuze and Parnet 2007: 124). In A Thousand Plateaus (with Guattari), Deleuze calls these kinds of ‘lifelines’ or ‘lines of flesh’: break line (or segmental line, or molar line), crack line (or molecular line) and rupture line (also called line of flight) (Deleuze and Guattari 2004a: 22). We will explain the difference between these three lines and how they are related (...) to the ‘soul’. We will also explain how a singular individual or group can arise from the play of the lines. Eventually, we will introduce the concept of ‘Creal’ to develop the Deleuzian figure of the ‘Anomal’, the so(u)rcerer. (shrink)

Tout le film est toujours une microphysique du pouvoir, en potence, d’être étudier. Aujourd’hui l'augmentation des productions d'horreur et son public ont fait le film d'horreur une «contreculture» dominante, mais toujours sous l'effet négatif du pouvoir et du savoir qui disqualifient les discours, matérialisée dans ces films, ce qui les rend illégitime et exiler en soi espace filmique, transformée en un lieu adapté pour interdite et marquée par certaines pratiques discursives avec certains dispositifs d'exclusion. Paradoxalement, les types marginaux qui apparaissent (...) dans l'ordre de ces productions occupent les positions de sujets à exercer le pouvoir dans l'horreur et dans le même temps le renforcement de leur marginalité et de son objectivation. Ces aspects et les spécificités qui caractérisent les productions d'une part, nous ont amenés à identifier les pratiques de l'objectivation qui transforment corps dans les sujets dans l'horreur; d'autre part, de démontrer que ces films constituent une nouvelle technologie de contrôle social des corps, mais l'objectif principal de cette étude est d'analyser les relations de pouvoir à travers l'antagonisme des stratégies dans ce discours, qui est, pour savoir ce que cela signifie d'avoir un corps libre, nous examinons ce qui se passe sur le corps subjugué dans les films d'horreur, prenant l'archeogenealogie de Foucault comme base théorique. Cette questionhypothèse aurait un autre groupe: d'où pourrait faire une telle histoire? Nous supposons que dans les moments de crise, les films d'horreur ont beaucoup à prouver, donc nous avons opté pour un très similaire à celui qui Foucault a été invité par les experts de la revue Cahiers du cinéma pour discuter des conditions pour les productions cinématographiques comme Le Chagrin et la Pitié (1969), Portier de nuit (1974) et Lacombe Lucien (1974), quand on a regardé le déclin du gaullisme et l’ascention de Valéry Giscard d'Estaing , le vainqueur de la présidentielle de 1974, avec le soutien de l'ancien droit Tardieu et petainistes, anciens alliés de l'occupation du Führer Hitler de la France, entre 1940 à 1943. Maintenant, les conditions de production sont ceux qui marquent la fin des gouvernements socialistes de Mitterrand et Chirac, et le retour au pouvoir de la droite, à l'ascension politique de Nicolas Sarkozy. Au milieu de la crise économique de l'Union Européenne, flotte dans l'air la peur terrifiante de risque que l'arrivée de l'extrême droite au pouvoir. La présence croissante d'immigrants est aussi dans l'ordre d'une nouvelle crise de l'identité française. Ce sont les conditions de production de À l'intérieur, Frontière (s),Martyrs, Ils, La Meute, Captifs et Derrière les murs et, des films qui font partie de notre corpus. À la methodologie, nous développons les trois concepts opérationnels: le dispositif filmique de la mémoire, de la vérité et de l'objectivité pour traiter la mémoire populaire, recodé dans ces films et soi-disant perçu par nous comme l'un des principaux modes de contrôle des corps d’horreur; la notion d’intericonicité est encore utilisée pour indiquer des images qui renvoient à d'autres, mais tout en réalisant que chaque image a dans sa juxtaposition afin de utopies des hétérotopies. Donc, nous avons décidé de donner une nouvelle forme à cette notion, y compris l'utopique juxtaposés à des espaces hétérotopiques, sous l'influence de la discussion faite par Foucault dans le Corps utopique et Les hétérotopies. Keyword:Mémoire. Corps. Pouvoir. Discours politique. Film français d’horreur. (shrink)

O presente trabalho busca refletir, no sentido derridiano, sobre o ensino do Português Língua Estrangeira (PLE) à luz do Quadro Europeu Comum de Referência para a aprendizagem, ensino e avaliação de línguas (QECR). Tal documento, juntamente com o Portfólio Europeu das Línguas, se apresenta como um instrumento essencialmente linguístico para a harmonização do ensino de línguas vivas europeias e com uma perspectiva intercultural. Dessa forma, o QECR advoga que o ensino de língua deve promover o desenvolvimento do aprendiz, da sua (...) identidade em resposta à experiência enriquecedora da diferença na língua e na cultura. Exige-se do aluno muito mais do que simplesmente imitar ou memorizar. O QECR busca descrever exaustivamente aquilo que o aprendiz de uma língua, no nosso caso o PLE, tem que aprender para ser capaz de comunicar, interagir e quais os conhecimentos e habilidades ele tem de desenvolver para serem eficazes na sua atuação. A descrição abrange também o contexto cultural dessa língua. Sendo assim, o QECR é mais uma alternativa para aqueles que trabalham com o português na modalidade de língua 2 (PLE) no sentido da compreensão das alteridades, da cidadania e da democracia num mundo sem fronteiras em que “Navegar é preciso”, i.e., interagir, dialogar. (shrink)

La presente investigación tuvo el objetivo de pilotar un instrumento de recolección de información acerca de los hábitos de lectura en tutores de niños que cursan estudios preescolares. Concretamente, se realizó un pilotaje de una encuesta en la que se abordó a 40 tutores que tuviesen a cargo niños en educación preescolar. Algunos de los principales hallazgos fueron que los tutores dicen invertir más tiempo en la lectura escolar que en lectura por entretenimiento. Junto a ello, la lectura en donde (...) acompañan a los niños es poco habitual. Los tutores comentan invertir más tiempo en leer los grupos de chat de WhatsApp que en leer junto a sus niños. Estos resultados pueden evidenciar el por qué la lectura está considerada una tarea escolar y no una actividad de entretenimiento y gozo. Esta línea de investigación nos permitirá desarrollar estrategias pedagógicas que promuevan mejores hábitos de lectura, especialmente en tiempos de pandemia donde la labor de la familia en el aprendizaje de los niños queda más evidente. (shrink)