Aportes bibliométricos à produção científica nos principais periódicos da área de Ciência da Informação no Brasil, no período de 2006-2010

Pós-graduação em Ciência da Informação - FFC

Padrões de representação e descrição de recursos informacionais em bibliotecas digitais na perspectiva da ciência da informação: uma abordagem do MarcOnt initiative na era da web semântica

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Informação: um estudo exploratório do conceito em periódicos científicos brasileiros da área de ciência da informação

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Web semântica: aspectos interdisciplinares da gestão de recursos informacionais no âmbito da ciência da informação

Pós-graduação em Ciência da Informação - FFC

XML na ciência da informação: uma análise do MARC21

Pós-graduação em Ciência da Informação - FFC

Eugenia e literatura no Brasil: apropriação da ciência e do pensamento social dos eugenistas pelos escritores brasileiros de ficção científica (1922 a 1949)

Pós-graduação em Ciências Sociais - FFC

Ciência e educação no pensamento de Alberto Torres, Fernando de Azevedo e Florestan Fernandes: das rupturas paradigmáticas à análise retórica

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Encontrabilidade da informação: contributo para uma conceituação no campo da Ciência da Informação

Pós-graduação em Ciência da Informação - FFC

Ciberespaço, técnica e hermenêutica: diálogos da ciência da informação

Pós-graduação em Ciência da Informação - FFC

A face oculta do documento: tradição e inovação no limiar da Ciência da informação

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

Dados, informação e conhecimento enquanto elementos de compreensão do universo conceitual da ciência da informação: contribuições teóricas

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

Institucionalização cognitiva e social da Organização e Representação do Conhecimento na Ciência da Informação no Brasil

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Um exemplo de negação do conceito de elemento na filosofia natural

The focus of this work is to present an example of refutation of the concept of element inside the seventeenth-century scientific revolution, mainly through Robert Boyle’s The Sceptical Chymist. On the first section of this paper the notion of element as considered by the ancient Greeks in Aristotle’s Physics and modern chemists in Paracelsus will be briefly presented. After that in the second section Boyle’s deconstruction of the idea of element will be exposed considering his argumentation of why this notion is prejudicial to the study of nature. Finally, in the third section follows the constructive stage in which a new hypothesis is presented (the corpuscular hypothesis) as the best option to replace the notion of element.

A materailidade no caminho da efetivação do Espírito na Filosofia de Hegel

Hegel’s identification with idealism may not apprehend adequately his philosophical thinking if one takes it as a definitive and absolute determination because he is a dialectical thinker or even better speculative. In this sense the moment of materiality cannot be just put aside as a contingency but it is more the opposition through which the spirit fulfills itself. This one cannot be what it is without assuming the materiality as well as the matter cannot be effective without being overtaken in the spirit. The totality appointed by Hegel in the absolute spirit means precisely to know and to recognize one another in the other and also by the other as itself. The spirit only raises to itself insofar it assumes its opposition in matter and by being determined it determines itself but this cannot be fulfilled anywhere but in the matter. In the same way the matter cannot be effective without going beyond itself or being considered in thought, that is not as well establishing itself. If the spirit and the matter are effective insofar they are in relation with one another then the primacy of one over the other can only be understood as a result and not as a starting point. In this way the first moment must not be taken as something static but as coming to be.

A filosofia do direito no sistema filosófico hegeliano

The Hegelian philosophy is presented as a progress in relation to other philosophies and it offers to take in itself all the other demonstrations. Thereby, Hegel intends to carry out his philosophical effort towards the establishment of a philosophical system. It is a comprehension recognized and exposed by Hegel in his doctoral thesis, i.e., that philosophy only becomes possible as a system. In this sense, the treatment dispensed to each one of his works necessarily evokes a relationship with all other. An work taken in isolation gets the feeling that something else should be presented, however, every work written by Hegel also contemplates a relation with his other works. In this sense, the objective here is to considerate Hegel’s Philosophy of Law in his philosophical system seeking to explicit its specific place, as well as its transit among the works of the thinker as a whole. The Philosophy of Law finds its particular moment in the ambit of the objective spirit or during the subjective spirit’s effectuation. However, it is assumed here the perspective that the Philosophy of Law represents, as the objective spirit does, a moment of mediation as well as a there-being whereby the absolute spirit’s effectuation would happen. Furthermore, Hegel’s Philosophy represents the presentation of what he considers as extremely important in philosophy, that is precisely, the need to sublate the separation between man and the world. It is not enough for Hegel, the affirmation of the being and the thinking in itself, but it is required to confirm them in their being other that will be evinced being itself. Thus, Philosophy is given as a reconstruction or as the factual knowledge as a science ceasing to be so only love of learning. This means in other words that philosophy deals with the world, in the world and for the world being much more than a speech to the world to be the talk of the world itself. If philosophy is the owl of Minerva who always arrives late, she does it for the reasons of the other to be recognized.