A ciência-ação: fundamentos filosóficos e relevância para a enfermagem

ENDERS,Bertha Cruz, FERREIRA,Priscila Brigolini Porfírio, MONTEIRO, Akemi Iwata.A ciencia-açao: fundamentos filosoficos e relevancia para a enfermagem. Revista Texto Contexto em Enfermagem, Florianópolis, v.19, n.1,p.161-7.Jan/Mar.2010.

A ciência-ação: fundamentos filosóficos e relevância para a enfermagem

A prática de enfermagem envolve o enfermeiro da clínica como agente de deliberação e ação, confrontando situações do cotidiano e assumindo, através de conhecimento científico, experiências anteriores ou por conceitos próprios e intuitivos, formas específicas de ver e agir na prática. O agir constitui fonte de conhecimento passível de acesso por métodos de investigação interpretativos. O objetivo deste trabalho é apresentar, analiticamente, a filosofia da Ciência-Ação em sua relação com a construção do conhecimento na enfermagem. Explica-se a Ciência-Ação como método inovador de inquérito e a sua tradição filosófica na abordagem nas ciências sociais, e se discute a sua articulação com a proposta epistemológica da enfermagem. Sugere-se a adoção dessa vertente em estudos de enfermagem, pelo seu enfoque na reflexão sobre as ações do enfermeiro e na prática como fonte de conhecimento. Conclui-se que a Ciência-Ação possui potencial para o avanço da teoria específica da prática da enfermagem, do conhecimento próprio da enfermagem

Da crise do estado à democracia como alvo: Observações sobre o neoliberalismo a partir de Friedrich Hayek e Milton Friedman

The neoliberalism proclaims the crisis of the State in front of globalization , but, approaching two books taken as basic on this theoretical chain - The road to serfdom, of Friedrich Hayek, and Capitalism and Freedom, of Milton Friedman - to analyze this supposed dualism, the conclusion into which we arrive is another one. Remembering liberal tradition and quickly, later, analyzing critically the workmanships, can be perceived that others are the conflicts really gifts in the current capitalist reality - market versus State et capitalism versus democracy - and, from the understanding on the reading made and the theoretical trajectory of its authors, we may see as the neoliberalism locates itself in relation to these conflicts, which polar regions of these antagonisms privileges, what represents the State for itself, and what it intends as much more global philosophy than economic/politics thinking only

Pastoril: uma educação celebrada no corpo e no riso

By means of the Pastoral one an Education celebrated in the body and the laugh, visible is unmasked by means of cançonetas and of the licentious gesticulations of the jokers of this idleness. For such, we support ourselves in the phenomenological of Merleau-Ponty, the tradition and transmission of the verbal as it is conceived by Paul Zumthor, as well as in the phenomenology of the memory of the jokers and in the studies of cultural history and the philosophy of the body. The objective research to argue the body and the laugh as learning of the culture, as well as carrying through the production of a cartography of the potiguar pastoral ones, in the direction to argue the elements of the licentious gesticulations for the look and of cançonetas for hearing. The research is of phenomenological nature and when appealing the Phenomenology as an attitude, recognizes our look on the phenomenon, what if we show for while searching citizens and we assume the reduction and the lived world as methodological boarding to think the searched phenomenon. As he was evidenced in this study, one searched to dimensional the reach of a reflection centered in the body and the laugh through the listening of cançonetas of the Pastoral one and the vision through the licentious gestures; a reflection centered in the body of the joker of Pastoral

A Metafísica da luz em Marcílio Ficino.

The aim of the present dissertation constitutes to analyse the way in how light assumes the meaning of universal bond in the cosmovision of Marsilio Ficino, especially from his works Quid sit lumen, De Sole, De Amore and De Vita. The influence of Marsilio Ficino (1433-1499) in the history of occidental thought is impressive. Besides having translated to Latin the important texts of the neoplatonic tradition, Ficino presided over the Academy of Careggi, congregating important humanists in the top of the Renaissance. His treatises on love, beauty, light, magic and immortality of the soul have influenced strongly the production of other thinkers. The subject of light is of fundamental importance among his works since it is deeply related with all the other aspects of his philosophy. For him, light is spiritual emanation that perpasses everything without staining itself. Originated how the divine goodness, the light blows up in beauty in multiplicity, setting fire on the soul that truily contemplates it and that identifies whith it. The starting point of this loving relation between man and deity is, therefore, the physical world, that occults in itself the metaphysical light.

Liberdade e negação da vontade: análise do ser-livre como representação e na angústia

Common understanding about what freedom means has always been more or less related to the power to realize something intended, desired, a capability. Therefore, being free is commonly interpreted under the concept of free-will and the category of possibility to act. Although there are predecessors in History of Philosophy, Schopenhauer refuses the thesis of free will proposing otherwise the denial of willing (to live) as the ultimate possibility for human freedom, if not the only one left. The thesis that would make him famous was deeply misunderstood and so miscarried somewhat due to the way it was many times presented by the means of exotic examples wrapped in a mystical mood besides exaltations to Eastern traditions, which may satisfy anthropological curiosity instead of being capable to satisfy the reader in a philosophical way. It seems to result from Schopenhauer s thought a kind of pessimism against life. Otherwise, typical readings on the Schopenhauerian thesis are found full of inconsistencies once closely regarded, which blame does not belong to the author but to his interpreters. A new reading about the denial of willing as the ultimate possibility for human freedom demands a criticism on the inconsistencies and prejudgments deep grounded. For this, we firstly clarify the ways of understanding the willing nothing , which cannot be reduced to the mere refusal or conformism, being instead positively understood as a special manner of willing: the admission of oneself for the sake of one is. A few more than a century later The world as will and representation came to light, Heidegger proposes in his fundamental ontology that the proper being-free concerns to originary decision by which, in anguish of being suspended in nothingness, Dasein renders itself singular as the being who is in-a-world and to-death, concluding that the ultimate possibility of freedom is being-free-to-death. Developing the hypothesis that freedom, properly understood, concerns to nothingness as to indeterminate possibilities, we seek for a dialogue between Schopenhauer s thought and existential philosophy aiming to reconstitute and overcome Metaphysics tradition turning the question about freedom into a matter of Ontology. From the factual existence perspective, as we must show, every human activity (or inactivity) is ordinarily mediated by representations, in which me and world appear as distinct entities. So, each one among determininate individuals finds itself connected to the things in the world by interest, which proper concept must be sufficiently explored. Starting from this point, we may proceed to detailed analysis of usual representations of freedom aiming their destruction by Ontology and then reaching existential thesis according to Kierkegaard and Heidegger. Turning back to the analysis of Schopenhauer s work, we conclude existential understanding of freedom as will-to-be can also be found in Schopenhauer. In this way, denial of willing means ultimate freedom once the Will turns back to its own essence by suppressing the world as representation, which means the originary absolute indetermination of the extreme possibility to-be

Nexus: da relacionalidade do princípio à metafísica do inominável em Nicolau de Cusa

We indicate the idea of nexus or conexio, thought of as intelligible connection with the intelligent, the foundation on which the reason why you can understand and name, even if inadequately, what the intellect sees incomprehensible and unnameably. Thus, it opens a way for our research: we will take the idea of nexus as fundamental to the interpretation of the divine names and the "metaphysics of the unnameably" and we show how the divine names, mainly in possest, mirrored in the Trinity, relatedness of the principle and therefore also the nexus. For that you need to think some preliminary questions: we will place Nicholas of Cusa in the tradition of medieval Christian Neoplatonism, we resume some discussions on the problem of naming and the philosophy of language in his thinking, we will reflect such thinking is molded from active dialogue with the tradition and how it is your speculation is founded upon the dynamic and dialectical relationship between philosophy and theology to be thought of in our text using the relationship between faith and understandig (intellectus). After introductory clarify these issues we will come to consider introductory understanding of the Trinitarian Beginning and speculation about the nexus taking as its starting point from where the De venatione sapientiae nexus or conexio is designed as a hunting field of wisdom and the First Book of De docta ignorantia where the maximum is now thought of as one and triune. From the Second Book of the same work and the Idiota. De mente we will show in what sense the universe and men, as imago dei, imitate the eternal Trinity. Finally, we will resume the notion of the scientia aenigmatica of De beryllo and some information that will clarify that Nicholas assumes the divine names as enigmas. Finally, we will try to show that the enigmatic or symbolic names also mirror the triune Beginning principle. So, before we return some traces of this aspect in some divine names and texts of the "late period" and then conclude with that which in itself already indicates the nexus and therefore the trinity: possest

As origens históricas do Zaratustra nietzcheano: o espelho de Zaratustra, a correção do mais fatal dos erros e a superação da morte de Deus

Through a careful examination of the relationship between Zoroastrianism and the Western tradition, and a detailed and critical reading of the writings of Nietzsche, this work aims at showing to what extent the character Zarathustra , his discourses and poetical-philosophical thoughts, and related passages from many distinct Nietzschean works, directly or undirectly reflect a philosophy that harvests contributions from the Zoroastrian tradition or its headways (in the Judeo-Greco-Christian tradition, and furthermore in the whole Western philosophical tradition). Supplied with this provisions, and with the interpretation cast upon them, Nietzschean philosophy questions the entire Western tradition of thought, and proposes its replacement by a new attitude towards life. This work also intends to show the way the Nietzschean Zarathustra was built up, in the writings of the German philosopher, together with the idea of making, out of the namesake character of the ancient Iranian prophet (Zarathushtra or Zoroaster, the founder of Zoroastrianism), the herald of that important text that intended to bring the German language to its highest perfection , clumping together, and leading to a prophetic-poetic climax consonant with the meaning of the Earth , Nietzsche s key ideas about the rectification of the most fatal of errors and about the death of God . An elaborate investigation has been pursued after the reasons and manners of the building up of Nietzsche s Zarathustra mirroring its Iranian namesake (sections 1.1 to 1.6), and a survey of the works of Nietzsche has suggested unquestionable relations with the Zoroastrian tradition, mostly through the Jewish, Greek or Christian repercussions of this tradition. These relations have been put in context, in many framings (sections 2.1 to 2.3.2), in the ambit of the most fatal of errors - the - creation of morals in the very occasion of its transposition to metaphysics (Ecce Homo, Why I am a destiny , 3). Through an evaluation of the possible circumstances and repercussions of the death of God , the relations between Nietzsche s writings and Zoroastrian tradition have been investigated (sections 3.1 to 3.7), allowing the understanding of this event as an essential component, and tragic outcome, of the rectification of the most fatal of errors

Entre júbilo e ruína: a perspectiva trágica de Nietzsche

It is investigating why reason Nietzsche affirms, in 1888, when revises his work (Ecce Homo), that to be exactly with The Birth of Tragedy it will be necessary to forget some things , and, in spite of, insist, in the same writing, in naming himself the first tragic philosopher - that is, the opposite and antipode of a pessimistic philosopher . Nietzsche elaborates in The Birth of Tragedy a theory about tragic starting from the opposition and complementarity among Apollo and Dionysian, rationalism and instinct, and in the refusal of the pessimistic perspective. The objective of the dissertation is to discuss how the theory of tragedy modifies due to the rupture with the inspiring of the first moment of the nietzschian philosophy, Schopenhauer and Wagner - maybe the such things to be forgotten about The Birth of Tragedy - and the implications of this rupture, that transforms the philosophy of Nietzsche in dissident of the metaphysical tradition. Like this, it is noticed that there is more continuity than estrangement in what concerns to the definition of tragic, just announced in 1871. By the sentence of the eternal return to the concept of will of power Nietzsche elaborates a tragic perspective, marked by the Dionysian celebration of the life, also acted through the pessimism dionisiac , defined in Gaya Science's § 370 (1881-2), and of the sentence of the love fate, enunciated in the §276 of the same work; all those concepts, discussed in this research, concentrate, decisively, the acceptance idea and statement of life, or more precisely, the decline of the tragic hero, between joy and ruin

The Development of Science Education Research in Brazil and Contributions from the History and Philosophy of Science

Over the last 50 years a new research area, science education research, has arisen and undergone singular development worldwide. In the specific case of Brazil, research in science education first appeared systematically 40 years ago, as a consequence of an overall renovation in the field of science education. This evolution was also related to the political events taking place in the country. We will use the theoretical work of Rene Kaes on the development of groups and institutions as a basis for our discussion of the most important aspects that have helped the area of science education research develop into an institution and kept it operating as such. The growth of this area of research can be divided into three phases: The first was related to its beginning and early configurations; the second consisted of a process of consolidation of this institution; and the third consists of more recent developments, characterised by a multiplicity of research lines and corresponding challenges to be faced. In particular, we will analyse the special contributions to this study gleaned from the field known as the history and philosophy of science.

The informational turn in Philosophy: any novelty in the study of Mind?

The concept of information is analyzed starting from Adams' hypothesis in The Informational Turn in Philosophy, according to which there has been a far-reaching turn in Philosophy following the publication of Turing's article "Computing Machinery and Intelligence". Adams maintains that new guidelines are being indicated in philosophical research, having the concept of "information" as the basis for treatment of classical problems, such as the relationships between mind-body, perception-action, and the nature of knowledge, amongst others. Partially agreeing with Adams, we believe, however, that his hypothesis faces difficulties, the most fundamental of which concerns the different meanings given to the concept of information. We argue that even though the concept of information underlying the mechanicist proposal of Turing, according to which "to think is to compute", is indeed being employed in Philosophy, this is not because of its mechanistic nature, but mainly due to the representationist presupposition dominant in this area. From this point of view, the informational turn in philosophy would not provide any great novelty, given that since the earliest days philosophical approaches to the nature of mind have always been mainly representationist. The novelty would not lie specifically in the Turing thesis, but in reflections on the nature of information, especially ecological information, and its relation to action.

The Rechtslehre doctrine and Kant's philosophy of history

The text is divided in two phases. In the first phase, consisting of three parts, the main concepts of Kant's Doctrine of Right are considered in a comprehensive approach related to: the issue of the relations between natural right and positive right, problem closely connected to that of the relations between natural state and civil state, private right and public right; to the doctrine of property and its connection with political right. on treating the right in its several types, we intend to appoint the practical reasoning as a background of the Doctrine. In the second phase, concerning its last section, the consideration on the presence of the practical reasoning into the right is placed before some specificities of Kant's phylosophy of history, with the intent of establishing the possible relation between Rechtslehre and that philosophy.

Inserção da questão filosófica na história

A filosofia, particularmente em fase crítica como a atual, se apresenta como questão. Mas, a questão atual da filosofia é simultaneamente a questão da tradição que produziu a filosofia. Questionada a partir do seu interior, a filosofia persevera, renovando-se; questionada a partir de fora, de uma posição cética, não só sua existência, mas toda a problemática dela decorrente, são recusadas. No entanto, na instância da ciência, pretensamente erigida em bastião do ceticismo, descobre-se a urgência daquilo mesmo que em seu nome é negado. A história da filosofia é o espaço onde ecoa e prolifera a questão da filosofia. em seu contexto, por meio desta, a filosofia é sempre atual, transforma-se, pluraliza-se.

Aprender versus ensinar: Charles Sanders Peirce e a universidade americana do final do século XIX

A produção científica e filosófica de Charles Sanders PEIRCE (1839-1914), exigindo como critério para o trabalho intelectual e para a conduta da vida do pensador o absoluto rigor na construção dos conceitos e a estrita verificação experimental, teve por conseqüência desvincular o trabalho científico e filosófico de qualquer função apologética. A afirmação de que todo conhecimento do mundo da experiência e mesmo daquele elaborado pela matemática é intrinsecamente provável e falível se opôs a todo e qualquer dogmatismo e mesmo ao a priori de tradição Kantiana. O interesse pela teoria evolucionista e a coerência inabalável da filosofia e das atitudes de PEIRCE, como professor e pesquisador, encontraram profunda resistência no meio universitário e editorial de seu tempo. Num momento de grave crise na Universidade norte-americana, decorrente das transformações econômicas e políticas ocorridas com a guerra da Secessão (1861-1865), o posicionamento de PEIRCE contribuiu muito provavelmente para sua demissão como professor das Universidades de Harvard e de John Hopkins; para dificultar a publicação de seus escritos e para seu total isolamento nos últimos anos de vida.

Is there a fair and democratic way out of the crisis?: some proposals in the light of the ECLA philosophy

Includes bibliography