A educação destina a algumas crianças no Piauí (1730 1859)

L'histoire culturelle de l'éducation de l'enfant dans le Piauí, de l'année de 1730 à l'année de 1859, je mange écriture dans ce travail de thèse, est motivé dans l'analyse sócio-histórica de la forme scolaire à la lumière des théorisations des historiens Gui Vincent, Bernard Lahire et Daniel Thin, avec l'objectif de refléter concernant le passage d'instauration de la socialisation des enfants dans les écoles publiques, religieuses, particulières et domestiques. La recherche concernente à la thématique éducation de l'enfant dans leurs conceptions politiques et culturelles levou-em à définir, je mange objet d'étude, les manières d'instruire les enfants dans l'(s) école (s) et dans la (s) famille (s). La thèse du travail ici défendu est de que l'éducation destinée aux enfants dans le Piauí, dans la période de 1730 à 1859, était soumise aux acquisitions des habilités de lecture et d'écriture, principalement, analogue à leurs conceptions politiques et culturelles. La judicieuse recherche de corpus documentaire (licences, avertissements, troupeaux, lettres, correspondances, consultations, métiers, règlements, régiments, rapports, lois, dispositions, cartes scolaires, cartes d'inscriptions) pour l'écriture de la thèse il se procède nous quantités formulaires et digitales du Portugal, Brésil, Pará, Maranhão et Piauí. L'analyse de l'ensemble des sources nous a permis de comprendre que la socialisation scolaire de l'enfant dans le Piauí n'a pas maintenu le mêmes façons pendant cette longue période qui a été de 129 ans, malgré des récurrences, celui-là a acquis des formes et des sens divers qui variaient comme les circonstances politiques et culturelles, les exigences du commerce, les espaces et les sujets qui l'ont vécue intensément

O conceito de liberdade em o ser e o nada de Jean-Paul Sartre

This dissertation aims to address the concept of freedom from the perspective of the French philosopher Jean-Paul Sartre with reference to the main work Being and Nothingness. After presenting the concept of freedom we will try to show that it is related to the notion of responsibility, which will lead, ultimately, to define the Sartrean philosophy as a philosophy of action. In the first chapter we will present in passing the phenomenology of Edmund Husserl, philosopher from which Sartre will develop his concept of freedom. The Husserlian notion of consciousness (intentionality) is the way to develop his analysis of Sartre phenomenon of being. From this analysis Sartre submits their concepts of being in-itself and being for-itself. Being initself is defined as the things of the world devoid of consciousness, are the things that surround us. The In-itself has as its main brand positivity: it is what it is, is all that can be said about him. In turn being For-itself is the very being of man, which differs radically from the In-itself. The For-itself has as its main intentionality, ie, its ability to project outside itself in existence. That's when Sartre shows that this type of being realizes its existence on the basis of a constant nihilation. Here comes the notion of anything. Among the relations of the For-itself with the surrounding world stands a very special: relationship between consciousnesses. It is when we discuss the issue of another. Intersubjectivity, through sartrean analysis of look, show that the For-itself assumes a new existential dimension: the being-for others. That's when Sartre will emphasize his notion of conflict. The conflict in intersubjectivity would come from the fact that you want to take another- For-itself as an object. Given this we will analyze what Sartre called the concrete relations with others. The philosopher submit such relations in the form of ducts and conduits assimilation of ownership. In the first my-self to try to "get lost" in the consciousness of another, ownership of my conduct in-itself tries to "take ownership" of the subjectivity of the other and try to treat others as things, as objects. In this sense Sartre examines the experiences of love, masochism, indifference, desire and sadism. Following this route we will enter the land of freedom itself, which is the major theme of our work. Since Sartre defines the For-itself as a being that is projected to create your way of being, it can only define it as freedom. The freedom of the For-itself is taken in terms of autonomy of choice. Once the For-itself has no way of being a thing as being in-itself, it just may be picking up, that is, making your being. Here Sartre speaks of the anguish that would be the symptom of freedom itself. The fact that the For-itself have to choose on whether the call as one being distressed. However, in most cases the For-itself tries to escape from the anguish of freedom and takes refuge in bad faith. After setting the man (For-itself) as freedom Sartre defends that he is totally responsible for what he does of himself. Once the philosopher holds that man is not predetermined, ie, does not have an a priori essence, his philosophy has as its basic assumption the action. If Sartre argues that the For-itself must constantly choose your way of being, the action is the basis on which man will exercise his own freedom. In this sense we conclude the work with an approach to work Existentialism is a Humanism, which represent the entry of the philosopher on the practical aspects of life

Distribuição diária das atividades comportamentais dos camarões marinhos Farfantepenaeus subtilis (Pérez Farfante, 1967) e Litopenaeus schmitti (Burkenroad, 1938) em condições laboratoriais

Marine aquaculture has developed in the last decades all over the world, especially related to shrimp management. In Brazil, the introduction of the species Litopenaeus vannamei has contributed to the success of the activity, even if there are problems associated with the management of a exotic species, such as new diseases and ecological pressure on native species. It has been emphasized the need of research for developing new methodology that will allow native species management, being the most important Farfantepenaeus subtilis and Litopenaeus schmitti. Most knowledge obtained from research with those species has generally used a technical approach and mainly focused feeding process. There are no specific behavioral data on their activity pattern which should be of great importance for the use of native species on commercial culture farms. So, it was our objective to study and compare the daily distribution of behavioral activities of the marine shrimp species Litopenaeus schmitti and Farfantepenaeus subtilis. Forty animals of each species, 5 individuals per aquarium, were maintained in aquaria containing 200L of sea water under continuous aeration and filtration. They were marked individually and were observed by the instantaneous focal time sampling, along 10 continuous days, in 6 daily 15 min observation windows, every two hour. In each window, behaviors and location position of the animals in the aquarium were registered at 1 min intervals. Food was offered 3 times a day, representing 10% of each aquarium biomass. Aquaria were maintained in artificial photoperiod, 12hour light/l2 hour dark, 4 aquaria in light cycle equivalent to the environmental one (light from 06:00 to 17:59 h and dark from 18:00 to 05:59 h) and the other 4 in the reverse light cycle (light from 18:00 to 05:59 h and dark from 06:00 to 17:59 h) to allow sequential behavioral observation in both phases of the 24 hour cycle. There was a clear distinction between the distribution of behavioral activities of F. subtilis and L. schmitti in the two phases. The activity pattern of Farfantepenaeus subtilis demonstrates that species has prominently night habits and a burying pattern during the light cycle. Exploration, inactivity and swimming were the most common activities. The behavioral pattern of Litopenaeus schmitti indicates that species is active along both phases of the light cycle, and the most evident behaviors were exploration, inactivity and swimming