Duplicity of meaning

This article considers the ‘duplicitous’ functions of the word ‘wild’ in the arguments over the Queensland’s Wild Rivers Act 2005. Certain traditional owners, environmentalist and state groups have deployed the term pragmatically, simultaneously endorsing its usage (through repetition) and disavowing its colonial associations (through explanation) against protestations by Indigenous and non-Indigenous stakeholders. In a sense, this ambivalent ‘duplicity’ is entirely consistent with relations between the settler-colonial nation state and Aboriginal and Torres Strait Islander polities – relations aptly characterised by Povinelli as shaped by ‘the cunning of recognition’ – which stratify relations between groups through the endorsing of ‘tradition’. Thus ‘the Indigenous’ can be posited both as one political minority amidst a multicultural polity and as a pre-modern and endemic precursor of the settler-colonial nation, constitutively conservationist ‘first Australians’. Arguably, in the legislation’s ‘recognition’ of the ‘wild’ past, Indigenous peoples – who were known in nineteenth century Queensland as ‘wild blacks’ or ‘myalls’ (meaning those who resisted leaving their lands – and ‘could be shot with impunity’) are recouped as the nation’s first caretakers of ‘pristine’ waterways. However, this article regards the current use of this ambivalent word as also potentially authorising those recognised through this mythic form, providing a limited and uncertain opportunity for traditional owners to ground a form of sovereign right in lands and waterways. Against totalising settler-colonial critiques of hegemony, this article argues that the Wild Rivers legislation does not forget indigeneity, but rather relies on indigeneity. While much research concerning ‘natural’ ideologies such as ‘the noble savage’ has worked to show that faith in a belated era of historical fullness or presence can serve to evacuate the present of material details, it may also be that the ‘wild’ can also offer Indigenous peoples a valuable political authority to, in the words of Courtney Jung, ‘contest the exclusions through which it has been constituted’.

Il giovane Schopenhauer e Fichte : la duplicità della coscienza

Lo scopo del presente lavoro è gettare la massima luce possibile (in base ai documenti disponibili), sia dal punto di vista teorico che storico, su due questioni che la ricerca schopenhaueriana ha già da tempo considerato come decisive: la frequenza, da parte del giovanissimo Schopenhauer, delle lezioni di Fichte e la genesi, lo sviluppo e infine l’abbandono del filosofema della «coscienza migliore». Il lavoro è perciò diviso in due sezioni: «Analisi degli appunti» e «La coscienza migliore». Schopenhauer frequentò a Berlino, nel semestre invernale 1811-12, quattro lezioni di Fichte «Sullo studio della filosofia», e poi i corsi «Sui fatti della coscienza» e «Sulla dottrina della scienza». Nei suoi appunti concernenti queste lezioni, Schopenhauer ha registrato non soltanto l’esposizione di Fichte, ma anche le sue osservazioni e obbiezioni. L’analisi di questi appunti, condotta nella prima parte, consente perciò di documentare dettagliatamente il primo incontro del giovane Schopenhauer con la filosofia di Fichte e di indicare i punti specifici dell’esposizione di quest’ultimo che possono aver costituito un riferimento teorico significativo per il successivo sviluppo della filosofia schopenhaueriana. La seconda parte del lavoro è dedicata all’analisi dei Manoscritti giovanili di Schopenhauer, redatti dal 1804 al 1814, e soprattutto al filosofema della «coscienza migliore». Il tema della prima parte e il tema della seconda parte del lavoro sono in stretta relazione, in quanto, come è dimostrato nel corso dell’indagine, l’ascolto dei corsi di Fichte mosse Schopenhauer a elaborare i principi fondamentali del filosofema in questione. Quest’ultimo costituisce il primo tentativo di sistema di Schopenhauer. Attraverso l’analisi di tale filosofema si muove perciò un’indagine sistematica sui primissimi esperimenti teorici del giovane Schopenhauer, mettendo in evidenza il percorso e gli influssi attraverso i quali il filosofo tedesco è gradualmente giunto alle sue posizioni definitive concernenti il sistema della volontà di vivere. Nel lavoro si dimostra che la preferenza di Schopenhauer per il sistema della volontà di vivere rispetto al tentativo di sistema della coscienza migliore è necessitato da un’esigenza di coerenza verso quelle che Schopenhauer stesso considera le istanze irrinunciabili del criticismo kantiano. Al tempo stesso, si mostra come il filosofema della «coscienza migliore» abbia costituto, nelle riflessioni del giovane Schopenhauer, un importantissimo “esperimento teorico”, il cui fallimento fornì l’impulso fondamentale per l’elaborazione del sistema della volontà di vivere.

Artimanhas do texto: a metatextualidade na ficção de Rubem Fonseca

Pós-graduação em Estudos Literários - FCLAR

A Escola sob o olhar da família: relações que se compreendem e se praticam no cotidiano

This study approaches the relations of family and school, from the perspective of the family. It aims to analyze the meanings attributed by family to the school as a space for plural relationships, and understand the relations that these mothers constitute culturally with schools and their everyday pedagogical practices. When we seek to understand this problematic, it was established as guiding principles of the search in/from/with everyday life. Accordingly, we focused on, as main interlocutors, mothers and authors such as Certeau (1994), Morin (2000) and Freire (1978), among others, on the understanding that cultural diversity is an essential element of the complex relationship between family and public school, because they come from different cultural contexts. In the course of the research it was made the use of the procedure of dialogic conversation as a production process and information analysis. The current analysis highlights that families observe the difference between cultural and report that they are from different socio-political context set by the school, they came from rural areas and their lives were marked by the struggle for survival, and the work activity has been present since their childhood. For the families that participated in this research the school is/was not part of the cultural repertoire significance in their lives and it feels that they attribute to them, are in negotiations with their symbolic universe. The mothers hold a speech of a schoolar binding and pertencing, but the school has the time as possible in their daily lives. Thus, the dynamics of family and school relationships, is configured as complex, and the ambiguity in maternal speech marks a thinking/doing about the school in which they demonstrate ways of making the common man, involving the art of duplicity of the saying and doing, gimmnicks and antidiscipline

Laboratório remoto de qualidade da energia elétrica em ambiente virtual

Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)

A compreensão da definição freudiana do conceito de pulsão sexual para a compreensão do conceito de sexualidade humana

This article approaches the definition of sexual drive proposed by Freud in the Three Essays and how the psychoanalytic conception of human sexuality has been theoretically presented from this first exposition: both as a construct of the species and as an individual construct. It seeks to show how the very metapsychological definition of drive (Trieb) – in 1905 and also in Freud’s 1915 Instincts and their Vicissitudes – interlaced biological contributions and the psychoanalytic clinic in the formulation of an original concept of the human sexuality. The paper also discusses how, because of this duplicity, there is sometimes a developmental interpretation of sexuality in the Three Essays. In the first two of the Three essays, Freud tried to expand the possibilities of sexual behavior, analyzing the drives in the diversity of perversions and in children’s sexuality, while in the third essay the focus was on the adult sexual drive from the moment it organizes itself around an object (hence being no longer auto-erotic) and the reproduction function. Certain experts have occasionally questioned whether the 1905 article attributed a biological teleology to the human sexuality by assigning reproduction as the eventual purpose of the sexual drive – that is, a reproductive goal achieved through the sexual intercourse (coitus). Our study seeks to show how the physiological point of view proposed by Freud in his 1915 article on Instincts sheds some light on how the very biological origin of the drives denies this supposed exclusive reproductive purpose of sexuality. The duplicity of Freud’s concept of drive – as expressed in the enigmatic sentence where he states that this is a concept situated on the border between the psychical and the physical – is then discussed taking into account this intercrossing between the biological and the psychical presented in the Three Essays. The points of view proposed by Freud in 1915 for the definition of the concept of drive – the physiological and the biological points of view – are suggested as conceptual tools to the understanding of this twofold character of human sexuality, according to psychoanalysis.

Sixes and sevens /

Colophon reads: The Country Life Press, Garden City, N.Y.

El filosofar iuspoli(é)tico equitativista. (Una tentativa de Filosofía Política de la moral y el derecho)

Este ensayo teoriza la relaciones fuertes que toda praxis política tiene de forma consciente o inconsciente con alguna concepción concreta de la moral y del derecho. Trata así de explicitar esos vínculos en el marco de una filosofía crítica de la política, bajo la denominación de ‘poli(é)tica’ e ‘iuspoli(é)tica’ general. Para ello analiza la presencia de la actitud moral y la norma jurídica en la acción política. Estas relaciones se considera que pueden ser representadas de una forma «romboidal» más que «triangular», en virtud de la duplicidad de rasgos constituyentes / instituyentes y constituidos / instituidos de toda política respecto a las diversas concepciones de la moral y el derecho. En relación a ‘lo peor fáctico’ y ‘lo mejor posible’, construidos desde la interpretación de lo real como modelos de validez y viabilidad ejemplar negativa y positiva, finalmente se reformula la categoría de ‘autonomía’ en sus versiones iuspoli(é)ticas autodeterminista, pluriversalista y finalista y sus vertientes individual y societal. Emerge de esta manera una propuesta de filosofía iuspoli(é)tica equitativista particular que pivota sobre las categorías de legitimidad, dignidad, autonomía y equidad.

A alma-camaleão e sua plasticidade : dualismo platônicos no Fédon

Este paper tem como objetivo analisar o problema dos graus de separação do corpo e da alma no Fédon de Platão, em busca tanto de seus pressupostos ontológicos como de suas consequências epistemológicas. Apesar deste diálogo ser normalmente abordado como pedra miliar literária e filosófica para todos os dualismos psico‑físicos da história de nosso pensamento, entendo que é possível distinguir dois sentidos fundamentais, duas maneiras diferentes de pensar esta separação. O primeiro sentido indicaria uma separação intencional, isto é, fundamentalmente dependente do que o filósofo pensa ou com aquilo do qual o filósofo se procurar curar: o filósofo, como tal, se curaria da alma, mas não se curaria do corpo. Uma segunda maneira de pensar esta separação entre corpo e alma é aquela que privilegia a ideia de uma separação ontológica segundo a qual a alma seria, a tal ponto independente do corpo, que poderia sobreviver após a morte deste. Apesar do sucesso que ambas as abordagens tiveram ao longo da história do platonismo até nossos dias, a duplicidade dos sentidos expressos contém contudo, em si, uma irrevogável ambiguidade e tensão. O objetivo deste paper é o de propor uma solução diferente para a referida ambiguidade. A nossa proposta tem como ponto de partida, a consideração ontológica dos graus de plasticidade da alma, que Bostock (1986, p.119 @Phd. 79c), em seu comentário ao diálogo, chama ‘traços camaleônicos da alma’, isto é, como se a alma pudesse assumir feições corpóreas para conhecer a realidade sensível. A separação entre corpo e alma, antes do que pressuposto ontológico, parece precisar de um esforços permanente do indivíduo, tanto em sentido epistemológico como em sentido ético. _______________________________________________________________________________ ABSTRACT

Pelas mãos do socioeducativo : práticas disciplinares na medida socioeducativa de internação

Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Humanas, Departamento de Serviço Social, Programa de Pós-Graduação em Política Social, 2016.

Nietzsche's will-to-power ontology : an interpretation of Beyond Good and Evil

Abstract: Nietzsche's Will-to-Power Ontology: An Interpretation of Beyond Good and Evil § 36 By: Mark Minuk Will-to-power is the central component of Nietzsche's philosophy, and passage 36 of Beyond Good and Evil is essential to coming to an understanding of it. 1 argue for and defend the thesis that will-to-power constitutes Nietzsche's ontology, and offer a new understanding of what that means. Nietzsche's ontology can be talked about as though it were a traditional substance ontology (i.e., a world made up of forces; a duality of conflicting forces described as 'towards which' and 'away from which'). However, 1 argue that what defines this ontology is an understanding of valuation as ontologically fundamental—^the basis of interpretation, and from which a substance ontology emerges. In the second chapter, I explain Nietzsche's ontology, as reflected in this passage, through a discussion of Heidegger's two ontological categories in Being and Time (readiness-to-hand, and present-at-hand). In a nutshell, it means that the world of our desires and passions (the most basic of which is for power) is ontologically more fundamental than the material world, or any other interpretation, which is to say, the material world emerges out of a world of our desires and passions. In the first chapter, I address the problematic form of the passage reflected in the first sentence. The passage is in a hypothetical style makes no claim to positive knowledge or truth, and, superficially, looks like Schopenhaurian position for the metaphysics of the will, which Nietzsche rejects. 1 argue that the hypothetical form of the passage is a matter of style, namely, the style of a free-spirit for whom the question of truth is reframed as a question of values. In the third and final chapter, 1 address the charge that Nietzsche's interpretation is a conscious anthropomorphic projection. 1 suggest that the charge rests on a distinction (between nature and man) that Nietzsche rejects. I also address the problem of the causality of the will for Nietzsche, by suggesting that an alternative, perspectival form of causality is possible.

Targeting injury prevention strategies to adolescents of Pacific Islander descent : what will work?

Background: Ethnicity is rarely considered in injury prevention program development, even though this is known to impact on participation in injury risk behaviour. An understanding of injury, risk behaviour and risk and protective factors specific to adolescents of Pacific Islander descent will inform the development of prevention strategies appropriate to this group.----- Aims: To determine patterns of injury and associated risk behaviour among adolescents of Pacific Islander descent, and to understand the risk and protective factors that influence injury rates among this group.----- Methods: A total of 875 Year 9 students from five Queensland high schools completed a survey during health classes. Seventy-one students (n = 38 male) identified as Pacific Islander. The survey consisted of scales examining injury, risk taking behaviour, and relationships with family, school and police.----- Results: The leading causes of injury among adolescents of Pacific Islander descent were sports (48%) and transport (e.g. 45% reported bicycle injuries). Interpersonal violence related injuries were also relatively frequent, with 28% having been injured in a fight. Reports of alcohol use were relatively low (20% c.f. 40% of the remaining sample), however reports of other risk behaviours were relatively high (e.g. 43% c.f. 25% of remaining sample reported a group fight).----- Discussion and conclusions: Conclusions will be drawn regarding risk-related injuries reported by adolescents of Pacific Islander descent and those of other ethnic backgrounds. Additionally, risk and protective factors relating to family, school and police will be explored, in order to inform prevention strategies appropriate to this group.

The future face of school guidance and counselling : what will it look like in 25 years?

The author undertook a qualitative and quantitative survey of 130 guidance counsellors and primary school principles focusing on perceptions of what school guidance and counselling will be like in 25 years. Generally the participants held similar beliefs and were bullish about employment prospects.