Pesquisas genéticas, prognósticos morais e discriminação genética : um estudo de caso sobre traço falciforme

O debate sobre ética em pesquisa pode ser aplicado tanto ao âmbito da metodologia científica como a outras áreas do saber, como é o caso dos esportes. No campo da saúde esportiva brasileira, têm sido comuns pesquisas que fazem testes genéticos para identificar atletas com traço falciforme. Apesar da persistência de confederações esportivas brasileiras em discriminar atletas com essa característica hereditária, o traço falciforme não é uma doença. Este artigo relata o caso de uma atleta de futebol vítima de discriminação genética: identificada com o traço falciforme, ela foi considerada inapta a participar de um campeonato pela Confederação Brasileira de Futebol. O artigo analisa as repercussões da pesquisa genética para identificação do traço falciforme na ausência de cuidados éticos voltados à preservação dos direitos de quem se submete aos testes. Além disso, mostra a situação de vulnerabilidade à qual estão expostas pessoas envolvidas em pesquisas que fazem testes genéticos sem cuidados éticos ou mesmo justificativas razoáveis e cujos resultados são interpretados sob a racionalidade do determinismo biológico e do reducionismo genético. As confederações esportivas brasileiras interessadas em identificar atletas com o traço falciforme deveriam submeter esse objetivo de estudo à avaliação de Comitês de Ética em Pesquisa, pois esse é um procedimento com potencial de acarretar prejuízos aos atletas. O teste genético não pode ser considerado um ato de assistência em saúde, visto que não há doença a ser tratada. _______________________________________________________________________________ ABSTRACT

Rational choice, social identity, and beliefs about oneself

Social identity poses one of the most important challenges to rational choice theory, but rational choice theorists do not hold a common position regarding identity. On one hand, externalist rational choice ignores the concept of identity or reduces it to revealed preferences. On the other hand, internalist rational choice considers identity as a key concept in explaining social action because it permits expressive motivations to be included in the models. However, internalist theorists tend to reduce identity to desire—the desire of a person to express his or her social being. From an internalist point of view, that is, from a viewpoint in which not only desires but also beliefs play a key role in social explanations as mental entities, this article rejects externalist reductionism and proposes a redefinition of social identity as a net of beliefs about oneself, beliefs that are indexical, robust, and socially shaped.

Indigenous representation and alternative schooling: prioritising an epistemology of relationality

This paper draws on a case study of a small alternative Indigenous school in Queensland, Australia. From the perspective of several of the school’s Indigenous Elders, the paper foregrounds the significance of group differentiation at the school on the basis of Indigenous representation. However, it also considers how such differentiation/representation can be problematic in perpetuating cultural reductionism. Beyond such reductionism, the paper examines the possibilities of the Indigenous epistemology of relationality. The school’s vision and governance around this epistemology – where community, kinship and family networks are at the centre of all relations – enabled both the articulation of a stable identity but also recognition of the complexity and diversity of Indigenous disadvantage. This paper argues that a prioritising of relationality within alternative Indigenous-led schooling contexts offers significant potential for addressing the complex educational needs of Indigenous students.

Beyond culturalism: addressing issues of Indigenous disadvantage through schooling

This paper draws from a study that explored issues of student equity, marginality and diversity in two secondary schools in regional Queensland (Australia). The paper foregrounds interview data gathered from administration, teaching and ancillary staff at one of the schools, ‘Crimson’ High School. The school has a high Indigenous student population and is well recognised within the broader community as catering well to this population. With reference to the school’s concerns about Indigenous disadvantage and the various approaches undertaken to address this disadvantage, the paper articulates the significance of educators being critically aware of how they construct race and use it as an organising principle in their work. This awareness is central to moving beyond the culturalism and racial incommensurability that tend to predominate within Indigenous education—where cultural reductionism homogenises indigeneity within and against a dominant White norm. With reference to a specific approach at the school designed predominantly for Indigenous male students—to foster inter-cultural awareness and respect through sport—we highlight ways in which notions of culturalism and racial incommensurability might be disrupted.

Supporting minority women and girls: key frames of reference and understanding for educators

Recent high-profile rape cases in Australia involving Muslim and Indigenous minority groups have heightened contention around issues of culture, gender and justice. The article critically examines the culturalising of rape as an ethnic minority issue in the public and legal discourse associated with these cases. This examination problematises the western-driven narratives about minority women that undergird and make possible this culturalising and foregrounds Muslim and Indigenous feminist priorities concerning issues of gender equity and justice. Against this backdrop, the article draws parallels between the inferiorising of ethnic minority culture in dominant legal and public discourse and the reductionism of culture in education discourse. Towards realising the equity mandates of national schooling policy, the article outlines key frames of reference and understanding about culture, gender and justice necessary for enhancing educators’ support for ethnic minority women and girls.

Le réductionnisme dans le Traité de la nature humaine de David Hume

Résumé : À l’aube des études humiennes, Norman Kemp Smith appelait à représenter Hume « suivant toutes ses nombreuses activités », comme s’il pressentait que l’étude de la pensée humienne pouvait s’avérer un labyrinthe dans lesquels les commentaires pouvaient s’égarer et se perdre de vue. Ce pressentiment, on peut le dire aujourd’hui, s’est avéré juste, et il porte avec lui une clé de lecture : pour dépasser la représentation parcellaire, fragmentée et ultimement incohérente d’un Hume kaléidoscopique, le mieux est peut-être de s’intéresser à ses activités. La présente thèse vise à circonscrire la pratique humienne de la philosophie, ou, pourrait-on dire, du travail épistémologique et conceptuel, dans l’espace de son magnum opus, et cela à l’aide d’une clé de lecture : celle du réductionnisme. Si le Traité est une oeuvre que l’on peut qualifier d’empiriste, on ne saurait la lire seulement par ce biais ou par celui de questions localisées, et nous montrons que le projet du Traité ne peut se comprendre qu’en voyant comment Hume tente d’y réduire la et les connaissances à des dépendances ou à des parties de sa propre théorie de la nature humaine. Pour cela, nous procédons via quatre chapitres. D’abord, nous tentons de circonscrire les caractéristiques les plus importantes du projet humien, c’est-à-dire de ce que Hume avait l’intention de développer à travers les contenus particuliers du Traité ; ensuite, nous nous concentrons sur la base dont Hume part et dont il se servira pour accomplir des réductions, base que l’on peut appeler une théorie des perceptions doublée d’une théorie de l’esprit (principes, facultés, relations) ; ces deux théories, couplées à un standard strict pour obtenir le statut de « vraie idée » ou d’idée intelligible, semblent amener de par leurs prémisses assez directement au scepticisme, et c’est pourquoi on traitera du scepticisme avant d’évoquer les aspects « naturalistes » du Traité au-delà des éléments de base de la théorie des perceptions et de l’esprit, soit une manoeuvre qui ne suit pas tout à fait l’ordre humien d’exposition mais nous semble suivre un certain ordre des raisons ; enfin, la quatrième partie nous permettra de passer en revue diverses réductions opérées par Hume, celles qui mènent au scepticisme pyrrhonien mises à part, ce qui nous permettra de voir quelles sont les limites et les problèmes afférents à son réductionnisme particulier. Refondateur, systématique et totalisant dans ses intentions, le Traité suit bien plus qu’un projet simplement empiriste, et on verra que dans la démarche humienne l’empirisme apparaît davantage dans les conclusions qu’au point même de départ. En le lisant comme le lieu et la conséquence d’une orientation que l’on peut dire réductionniste, on peut trouver dans le Traité un fil conducteur qui, en dépit de problèmes plus ou moins importants rencontrés en cours de route, ne se rompt pas.