Resumen Este artículo tiene como objetivo discutir las prácticas de postproducción y la teoría estética de Nicolas Bourriaud (2009), basado en la obra Gran Cabaret Demenzial, de la escritora brasileña Verónica Stigger (2007), pues su literatura se caracteriza por cuestionar el uso de las formas, así como las manifestaciones híbridas y expansivas. Teniendo en cuenta que la postproducción no trabaja con materias primas, sino con materiales preexistentes disponibles desplazados de su significado original, el estudio se centrará en las prácticas de apropiación llevadas a cabo por Stigger (2007). Para ampliar la discusión, utilizamos también la noción de genio no original de Marjorie Perloff (2013) y de autoría en curso, discutida en el trabajo Indicionário do contemporáneo (Pedrosa et al., 2018), así como el concepto de realismo traumático de Hal Foster (2005) y Karl Erik Schollhammer (2012). 2009, 2009 , (2009) Demenzial 2007, 2007 (2007) formas expansivas primas 2007. . discusión 2013 (2013 curso Pedrosa al al. 2018, 2018 2018) 2005 (2005 2012. 2012 (2012) 200 (2009 (2007 201 (201 (200 (2012 20 (20 2 (2 (

Abstract The objective of this article is to discuss postproduction practices and aesthetic theory by Nicolas Bourriaud (2009), from the book Gran Cabaret Demenzial, by Brazilian writer Veronica Stigger (2007), as his literature is characterized by questioning the use of forms, as well as hybrid and expansive manifestations. Bearing in mind that postproduction does not work with raw materials but with pre-existing available materials displaced from their original meaning, the study focuses on Stigger's (2007) appropriation practices. In order to broaden the discussion, Marjorie Perloff's (2013) notion of non-original genius and authorship in progress, discussed in the work Indicionário do contemporâneo (Pedrosa et al., 2018) are also used, as well as the concept of traumatic realism by Hal Foster (2005) and Karl Erik Schollhammer (2012). 2009, 2009 , (2009) Demenzial 2007, 2007 forms manifestations preexisting pre existing meaning Stiggers s (2007 discussion Perloffs Perloff 2013 (2013 nonoriginal non progress Pedrosa al al. 2018 used 2005 (2005 2012. 2012 . (2012) 200 (2009 (200 201 (201 (2012 20 (20 2 (2 (

Resumo Este artigo tem como objetivo discutir as práticas de pós-produção e teoria estética de Nicolas Bourriaud (2009), a partir da obra Gran Cabaret Demenzial, da escritora brasileira Veronica Stigger (2007), uma vez que sua literatura é caracterizada pelo questionamento do uso das formas, bem como por manifestações híbridas e expansivas. Tendo em vista que a pós-produção não trabalha com matéria-prima, e sim com materiais preexistentes disponíveis deslocados do seu sentido original, o estudo será focado nas práticas de apropriação empreendidas por Stigger (2007). A fim de ampliar a discussão, utiliza-se, também, a noção de gênio não original de Marjorie Perloff (2013) e de autoria em andamento, discutida na obra Indicionário do contemporâneo (Pedrosa et al., 2018), assim como o conceito de realismo traumático de Hal Foster (2005) e Karl Erik Schollhammer (2012). pósprodução pós produção 2009, 2009 , (2009) Demenzial 2007, 2007 (2007) formas expansivas matériaprima, matériaprima matéria prima, prima matéria-prima 2007. . discussão utilizase, utilizase utiliza se, se utiliza-se também 2013 (2013 andamento Pedrosa al al. 2018, 2018 2018) 2005 (2005 2012. 2012 (2012) 200 (2009 (2007 201 (201 (200 (2012 20 (20 2 (2 (

Resumen Este artículo tiene tres objetivos. El primero es mostrar la ambigüedad inevitable entre el realismo y el idealismo en la obra de Kant. El segundo es mostrar la naturaleza del realismo de Kant como su respuesta al escéptico y una reflexión sobre la distintividad objetiva de las representaciones. Sin embargo, la versión de la realidad empírica propuesta como la respuesta al escéptico tiene elementos manifiestos de antirrealidad: está incorporada en la tensión entre la idea de prueba y la idea de verdad. Kant emplea la teoría de apercepción y juicio, que funcionan generando parámetros conceptuales puros (categorías) para abordar esta tensión. La manera en que la teoría de apercepción y juicio de Kant ofrece soluciones al desafío de alinear la verdad y la prueba está en línea con abordajes epistémicos, antirrealistas, antimetafísicos y no clásicos de la representación lógica (que se alinea con la lógica trascendental de Kant). Por último, presentaremos un resumen del discurso que rodea la naturaleza del realismo empírico de Kant y lo compararemos con la versión de “realidad” defendida por las perspectivas metafísicas, la ciencia empírica y el sentido común.

Abstract This article has three objectives. The first is to show the inevitable ambiguity between realism and idealism in Kant’s work. The second is to show the nature of Kantian realism as his response to the skeptic and a reflection on the objective distinctness of representations. The version of empirical reality proposed as the answer to the skeptic, however, has overt elements of anti-reality: it is built in the tension between the idea of proof and the idea of truth. Kant employs the theory of apperception and judgment, which functions by generating pure conceptual parameters (categories) to address this tension. The manner in which Kant’s theory of apperception and judgment offers solutions to the challenge of aligning truth and proof is in line with epistemic, anti-realistic, anti-metaphysical, and non-classical approaches to logical representation (which aligns with Kant’s transcendental logic). Lastly, we will present an overview of the discourse surrounding the nature of Kantian empirical realism and compare it to the version of “reality” advocated by metaphysical perspectives, empirical science, and common sense.

Resumo Este artigo tem três objetivos. A primeira é mostrar a inevitável ambiguidade entre realismo e idealismo na obra de Kant. A segunda é mostrar a natureza do realismo kantiano como a sua resposta ao cético e uma reflexão sobre o caráter objetivo das representações. A versão da realidade empírica proposta como resposta ao cético, contudo, tem elementos evidentes de anti-realidade: é construída na tensão entre a ideia de prova e a ideia de verdade. Kant aplica a teoria da apercepção e do julgamento, que operam gerando parâmetros conceituais puros (categorias) para se ajustar a essa tensão. A forma como a teoria da apercepção e do julgamento de Kant propõe soluções para o problema de alinhar verdade e prova é consistente com soluções epistêmicas, anti-realistas, antimetafísicas e não clássicas para a representação lógica (que é compatível com a lógica transcendental de Kant). Por fim, ofereceremos um retrato da discussão sobre a natureza do realismo empírico kantiano e compará-lo-emos com a versão da “realidade” apoiada pela visão metafísica, pela ciência empírica pelo senso comum.

Resumen No es posible hablar del pensamiento de Hegel acerca de la inclusión sin hacer, al mismo tiempo, un balance de la alienación que pretende disolver. Ante ello, el pensamiento de la inclusión no deja de ofrecer una salida siempre demasiado apresurada, iluminada por el sectarismo y el esoterismo que lo caracterizan. En virtud de ello, la exclusión de uno -no como exclusión del otro, sino como elevación de la exclusión de sí a condición de libertad para los otros- se convierte en el verdadero paradigma del entusiasmo del espíritu. La formación o Bildung de un individuo refiere esta tensión entre la operación de autoenajenación y el esfuerzo por forjar comunidad, en la base de todo el proceso. Intento aquí exponer la manera en que Hegel se interrogó acerca de la inteligibilidad universal de la ciencia como conclusión de la lucha entre estos dos polos. El sistema de posibilidad de la experiencia, que conforma la Fenomenología del espíritu, ejemplifica así una superación del sectarismo inclusivo inspirada en la enigmática promesa de una ilusión de libertad absoluta, alcanzada por medio del conocimiento.

Abstract It is not possible to speak of Hegel’s thought on “inclusion” without at the same time having to take stock of the alienation that it seeks to dissolve. But, in the face of this, the thought of inclusion does not fail to offer a way out that is always too hasty, illuminated by the sectarianism and esotericism that characterize it. By virtue of this, the exclusion of one, not as exclusion of the other, but as elevation of the exclusion of oneself to the condition of freedom for others, becomes the true paradigm of the enthusiasm of the spirit. The “formation” or Bildung of an individual refers to this tension between the operation of self-estrangement and the effort to forge community, which is at the basis of the whole process. I try to expose here the way in which Hegel questioned himself about the “universal intelligibility” of science as the conclusion of the struggle between these two poles. The system of possibility of experience that makes up the Phenomenology of Spirit thus exemplifies an overcoming of inclusive sectarianism inspired by the enigmatic promise of an illusion of absolute freedom achieved through knowledge.

RESUMEN La influencia de los marcos epistemológicos en la práctica legal es profunda e incorpora una variedad de tradiciones filosóficas. El objetivo es evaluar cómo interactúan las teorías epistemológicas del constructivismo, realismo y positivismo en la formación académica de los estudiantes de Derecho, y cómo estas influyen en su proceso de aprendizaje y desarrollo profesional. A través de una encuesta, se analizó la percepción sobre la presencia y relevancia de estas teorías en su educación. Los resultados muestran que el positivismo sigue siendo el enfoque más dominante en la enseñanza jurídica, con un 60% de los estudiantes familiarizados con esta teoría y percibiendo una fuerte influencia en su formación. El realismo es visto como crucial por el 65% de los encuestados, quienes lo consideran fundamental para conectar el Derecho con la realidad social y judicial. Sin embargo, el constructivismo tiene una presencia limitada, siendo el enfoque menos reconocido e integrado en los programas formativos. En cuanto a las experiencias de aprendizaje, la mayoría de los estudiantes indica que su formación es principalmente teórica, aunque reconocen que las actividades prácticas, como simulaciones y análisis de casos, son esenciales para comprender el enfoque realista. Se concluye que existe una oportunidad significativa para que las facultades de Derecho integren de manera más equilibrada las tres teorías epistemológicas en sus programas educativos. Los estudiantes demandan un mayor enfoque práctico y un enfoque más reflexivo y participativo, sin dejar de valorar la importancia de las normas claras y objetivas que provee el positivismo.

ABSTRACT The influence of epistemological frameworks on legal practice is profound and incorporates a variety of philosophical traditions. The objective is to evaluate how the epistemological theories of constructivism, realism and positivism interact in the academic training of law students, and how these influence their learning process and professional development. Through a survey, the perception of the presence and relevance of these theories in their education was analyzed. The results show that positivism remains the most dominant approach in legal education, with 60% of students familiar with this theory and perceiving a strong influence on their training. Realism is seen as crucial by 65% of those surveyed, who consider it fundamental to connect Law with social and judicial reality. However, constructivism has a limited presence, being the least recognized and integrated approach in training programs. Regarding learning experiences, the majority of students indicate that their training is mainly theoretical, although they recognize that practical activities, such as simulations and case analysis, are essential to understand the realistic approach. It is concluded that there is a significant opportunity for law schools to integrate the three epistemological theories in a more balanced way in their educational programs. Students demand a greater practical approach and a more reflective and participatory approach, while still valuing the importance of the clear and objective standards that positivism provides.

Abstract The use of virtual reality (VR) in firefighter training represents a promising innovation that has the potential to revolutionise traditional training methods by allowing simulations of high-risk scenarios in a controlled and safe environment. This article examines the benefits and challenges of incorporating VR into training programmes, emphasising its advantages in developing practical skills and preparing for complex situations of emergency. The realism offered by VR enables firefighters to immerse themselves in virtual environments, where they can practise manoeuvres and decision-making without the inherent risks of real fires. This enhances safety and allows scenarios to be repeated at minimal additional cost. However, the implementation of VR in training faces technical and acceptance challenges. Issues such as the high cost of equipment, difficulties in creating fully realistic simulations - particularly in replicating factors like heat and smoke - and resistance from some professionals to adopting new technologies are significant barriers. Additionally, the need for specialised hardware and the potential for physical discomfort, such as nausea, highlight the importance of an adaptation period. Nevertheless, studies suggest that VR offers significant benefits, including immediate feedback and the ability to customise training to meet individual needs. The successful integration of VR requires a collaborative approach involving fire brigades and technology developers. This collaboration is crucial to tailor the innovation to the specific requirements of emergency training. The potential of VR to enhance firefighter preparedness safely and efficiently points to its increasing application in public safety, underscoring the importance of future research to optimise its use in real emergency scenarios.

Resumo A utilização da realidade virtual (RV) na formação de bombeiros é uma inovação promissora, com o potencial de transformar métodos de treino tradicionais, ao permitir simulações de cenários de alto risco de forma controlada e segura. Este artigo explora os benefícios e os desafios da integração da RV em programas de formação, destacando as suas vantagens no desenvolvimento de competências práticas e na preparação para situações de emergência complexas. O realismo proporcionado pela RV facilita a imersão dos bombeiros em ambientes virtuais onde podem praticar manobras e tomada de decisões sem os riscos inerentes ao uso de fogo real, aumentando a segurança e permitindo a repetição de cenários sem custos adicionais significativos. Contudo, a aplicação da RV enfrenta desafios técnicos e de aceitação. Barreiras como o custo elevado de equipamentos, as dificuldades na criação de simulações completamente realistas, especialmente para replicar fatores como o calor e o fumo, e a resistência de alguns profissionais em adotar tecnologias novas são questões relevantes. Além disso, a necessidade de hardware especializado e a possível ocorrência de desconfortos físicos, como enjoos, indicam a importância de um período de adaptação. Ainda assim, estudos indicam que a RV pode oferecer benefícios significativos, como o feedback imediato e a possibilidade de personalização do treino para responder às necessidades individuais. A integração eficaz da RV requer uma abordagem colaborativa entre corporações de bombeiros e de quem desenvolve a tecnologia para adaptar a inovação às especificidades do treino de emergência. O potencial da RV para elevar o nível de preparação dos bombeiros de forma segura e eficiente aponta para uma aplicação crescente dessa tecnologia na área de segurança pública, destacando a importância de investigações futuras para otimizar o seu uso em cenários reais de emergência.

ABSTRACT This article discusses the thought of Paul Tillich, a German-Unitedstatian Protestant theologian, and his approach to the issues of modernity and capitalism. Tillich’s critique of capitalism is a critique of modernity, specifically a type of rationality that leads to the desanctification of nature, meaning its objectification and subsequent domination. Tillich understands this form of rationality as foundational to the economic model of exploitation and its social and, we can also understand, environmental consequences. Overcoming the current crisis, therefore, involves rethinking the relationship between humans and nature and their way of conceptualizing it. Thus, the pursuit is for a theological and religious rationality capable of encompassing autonomy while relating to nature as a significant entity. Leonardo Boff, a Catholic thinker, refers to this process as a sacramental way of thinking; Tillich calls it a new (believing) realism and/or theonomy. Here, we term it the rationality of grace, that is, a rationality based on relationality instead of domination. This overcomes dichotomies through a comprehensive and reconciliatory way of knowing, thinking, and communicating. In summary, the article aims to demonstrate the development of this theme in Paul Tillich’s thought and discuss it in light of the challenges posed by the contemporary paradigm and the contributions that theology and religious studies can offer to the general epistemology of humanity and the ecosystem. GermanUnitedstatian German Unitedstatian theologian Tillichs s domination understand consequences crisis therefore Thus entity Boff thinker thinking believing (believing andor or theonomy Here grace knowing communicating summary ecosystem

RESUMO O artigo discute o pensamento de Paul Tillich, teólogo protestante teutoestadunidense, e sua abordagem a respeito dos problemas da modernidade e do capitalismo. A crítica de Tillich ao capitalismo é uma crítica à modernidade, isto é, de um tipo de racionalidade como uma forma de dessignificação da natureza, ou seja, sua objetificação, e, então, sua dominação. O teólogo compreende que essa forma de racionalidade é estruturante para o modelo econômico de exploração e, em decorrência, de suas consequências sociais e, podemos entender, também ambientais. Superar a crise atual, portanto, envolver repensar a relação do ser humano com a natureza e sua forma de pensá-la. Busca-se, assim, uma racionalidade teológica e religiosa capaz de abarcar a autonomia ao mesmo tempo em que se relacione com a natureza enquanto um significante. Leonardo Boff, pensador católico, chama esse processo de modo de pensar sacramental; Tillich de novo realismo (crente) e/ou teonomia. Chamamos, aqui, de racionalidade da graça, isto é, uma racionalidade a partir da relacionalidade no lugar da dominação. Esta racionalidade supera dicotomias a partir de um modo de conhecer, pensar e comunicar abrangente e reconciliador. Em síntese, o artigo objetiva demonstrar o desenvolvimento do tema no pensamento de Paul Tillich e discuti-lo com os desafios que se impõem do paradigma contemporâneo e as contribuições que a teologia e as ciências da religião podem oferecer à epistemologia geral da humanidade e do ecossistema. teutoestadunidense seja objetificação então dominação decorrência entender ambientais atual portanto pensála. pensála pensá la. la pensá-la Buscase, Buscase Busca se, Busca-se assim significante Boff católico sacramental crente (crente eou teonomia Chamamos aqui graça conhecer reconciliador síntese discutilo discuti lo ecossistema

RESUMEN El presenta artículo propone una relectura de la epistemología de la historia desarrollada por Paul Ricoeur en La memoria, la historia, el olvido a partir de la ontología social de Maurizio Ferraris. Para ello, revisa la comprensión del concepto de huella en Ricoeur y el vínculo que establece con las categorías de indicio, testimonio y documentos. Pese al valor operativo de esta distinción y la demanda de un “realismo crítico” que exceda los procedimientos retóricos de la representación narrativa del discurso histórico, el compromiso de Ricoeur con la tradición hermenéutica deja de lado la historicidad de los documentos y su rol como actores claves en la articulación del mundo real. En ese sentido, el artículo nutre esta demanda con la teoría de la documentalidad del filósofo italiano Maurizio Ferraris. Su lectura de los objetos sociales como actos inscritos permite hilar fino en el lugar social de los documentos y su condición de testigo, distinguiendo “documentos fuertes” y “débiles”. Este llamado de atención habilita revisitar tanto el rol de la explosión documental de la primera modernidad y la documedialidad en curso como mediaciones necesarias de considerar en la “fase documental” de nuestras operaciones historiográficas.

ABSTRACT This article proposes a rereading of the epistemology of history developed by Paul Ricoeur in Memory, History, Oblivion based on the social ontology of Maurizio Ferraris. To do this, it reviews Ricoeur's understanding of the concept of trace and the link he establishes with the categories of evidence, testimony, and documents. Despite the operational value of this distinction and the demand for a “critical realism” that exceeds the rhetorical procedures of the narrative representation of historical discourse, Ricoeur's commitment to the hermeneutic tradition leaves aside the historicity of the documents and their role as actors. keys in the articulation of the real world. In that sense, the article nourishes this demand with the theory of documentary nature of the Italian philosopher Maurizio Ferraris. His reading of social objects as inscribed acts allows us to fine-tune the social place of the documents and their status as witnesses, distinguishing “strong” and “weak” documents. This call for attention makes it possible to revisit both the role of the documentary explosion of early modernity and the ongoing documediality as necessary mediations to consider in the “documentary phase” of our historiographic operations.

Abstract This paper’s research focuses on a multidimensional racism suffered by Haitians migrants in the Dominican Republic, which appears to be social and political as well. The direct experience of the author in the Dominican Republic strengthens an empirical and theoretical analysis for questioning a possible correlation between Dominican politics, nationalism, and popular support for the general exclusion, within the Dominican national system, of Haitian migrants. Through an initial review of relevant literature, from the fields of Sociology and Migration, this article defines the concept of Agamben’s Homo Sacer. Agamben’s theoretical contribution is useful to identify the state’s will to exclude Haitian migrants. In addition, Sayad’s concept of State-thinking will also be used. Moreover, the historical focus on community’s search for national identity relies on Rappaport’s works and then related to the Dominican Republic. Exclusion and marginalization of Haitian migrants is also analyzed by outlining the lack of governmental data and updated information about immigrants, leading to hypothetical correlations between State-promoted illegalization of Haitian migrants, enforced by local politics, and a social dimension of racial nationalism. With a focus on International Relations on Political Science, the study describes that the current Dominican government, headed by President Luis Abinader, shows a trend influenced by a past heritage of political realism and nationalism in its bilateral relations with Haiti, since, it is worth noting, there seems to be relevant consensus in the Dominican society for such hardline policies.

Resumen Este trabajo analiza la presencia de un racismo multidimensional, de carácter social y político, padecido por los migrantes haitianos en República Dominicana. La experiencia directa del autor en República Dominicana motiva la búsqueda de un análisis empírico y teórico que pueda interrogarse sobre una posible correlación entre el nacionalismo en la política dominicana y el apoyo popular hacia la exclusión de los migrantes haitianos en el sistema nacional dominicano. A través de una inicial revisión de la literatura de referencia del campo sociológico y migratorio, se define el concepto de Homo Sacer expuesto por Agamben. El aporte teórico de Agamben es útil para identificar la voluntad estatal de excluir a los migrantes haitianos. Además, se tomará el concepto de pensamiento de Estado identificado por Sayad, mientras que el foco histórico en la cuestión identitaria dominicana cuenta con aportes procedentes de las obras de Rappaport. La marginalización y exclusión de los migrantes haitianos se estudia también cuestionando la ausencia de datos y registros actualizados por el Gobierno dominicano, queriendo proponer eventuales correlaciones entre la ilegalización estatal de los migrantes haitianos, con el aval de la política dominicana, y una forma social de nacionalismo racial. Utilizando también un enfoque propio de las Relaciones Internacionales y la Ciencia Política, se describe cómo el actual gobierno de República Dominicana, encabezado por el presidente Luis Abinader, muestra una tendencia hacia pasados elementos de realismo político y nacionalismo en las relaciones bilaterales con Haití, donde, cabe incluir, encuentra un efectivo consenso por parte de la sociedad dominicana.

RESUMEN El presente artículo ofrece una breve confrontación entre el realismo especulativo de Meillassoux y el idealismo trascendental/realismo empírico de Kant, así como la crítica que el primero dirige al segundo. Meillassoux afirma que Kant es incapaz de pensar el objeto independientemente del sujeto, lo que llama «correlacionismo». Nuestra hipótesis es que una separación tan radical como la que demanda Meillassoux hace imposible el conocimiento de lo real. Metodológicamente, ofrecemos un análisis conceptual en ambos autores, así como de las implicaciones de sus posiciones para la epistemología y la ontología. Concluimos que una separación sujeto-objeto no logra explicar el vínculo entre cosas y pensamientos. Kant, por el contrario, ofrece las bases para comprender el contacto entre cosas, intuiciones y conceptos. Esto implica un análisis más sutil del mundo y la subjetividad, que ofrece diferentes niveles que se cruzan entre sí. Dichos niveles se vinculan recíprocamente de manera diversa y brindan una imagen de un mundo hiperconectado, en lugar de una división simple sujeto-objeto.

ABSTRACT The present paper offers a brief confrontation between Meillassoux’s speculative realism and Kant's transcendental idealism/empirical realism, as well as the critique the former addresses to the later. Meillassoux claims that Kant cannot think the object independently of the subject, what he calls «correlationism». Our hypothesis is that the radical separation demanded by Meillassoux renders knowledge of the real impossible. Methodologically, we offer a conceptual analysis in both authors as well as their corresponding implications for epistemology and ontology. We conclude that a subject-object separation fails to explain the link between things and thoughts. Kant, on the contrary, delivers the grounds to explain the contact between things, intuitions, and concepts. This entails a more subtle analysis of the world and subjectivity offering different intersecting levels. These different levels are linked differently, offering the picture of a hyperconnected world, instead of a simple subject-object divide.

RESUMEN El objetivo de este artículo es dialogar con el nuevo realismo moral de Markus Gabriel para afirmar la realidad del Antropoceno ante el negacionismo de corte posmoderno. Para ello, revisamos algunas características de la llamada posmodernidad, y sus manifestaciones en la política, ética y epistemología. Enseguida, analizamos el nuevo realismo moral de Markus Gabriel, referido a que solo desde una posición ética realista y universalista será posible contrarrestar la catástrofe climática. Como resultado, reflexionamos sobre los horizontes que pueden promover el realismo moral en diversos ámbitos de la vida, como una alternativa viable para esclarecer por qué no podemos seguir perpetuando el relativismo de los hechos climáticos, así como permitir la intensificación de políticas enfocadas en la realización de acciones que combatan la destrucción de la vida en el planeta.

ABSTRACT The objective of this article is to dialogue with the new moral realism of Markus Gabriel to affirm the reality of the Anthropocene in the face of postmodern denialism. In order to do this, we review some characteristics of the so-called postmodernity, and its manifestations in politics, ethics and epistemology. Next, we analyze Markus Gabriel's new moral realism due to the fact that only from a realistic and universalist ethical position will it be possible to counteract the climate catastrophe. As a result of the above, we reflect on the horizons that can enable moral realism in various areas of life. as a viable alternative to clarify why we cannot continue perpetuating the relativism of climate events, and also enable the intensification of policies focused on carrying out actions that combat the destruction of life on the planet.

SIGNIFICANCE: The inclusion of indigenous knowledge into the curricula of natural science courses remains contentious. In this paper I use critical realism to show the relationship between these two forms of knowledge. An engagement with both knowledge structures could afford better pedagogy and assessment. In addition, the engagement with indigenous knowledge allows for the development of 'knower awareness' in the practice of science. Meaningful engagement with indigenous knowledge could therefore enhance science education, whilst making visible the socio-cultural relevance to students.

Resumen En este acercamiento a Revista de España (1868-1895) primero se repasa su origen y relevancia histórica, para comentar aspectos sobre su materialidad y morfología, y recalar finalmente en sus secciones literarias. A lo largo de una andadura de casi 30 años, esta publicación fundada por José Luis Albareda llegó a reunir en su eclecticismo a grandes figuras de la cultura y la política de la segunda mitad del siglo XIX. Bajo su enseña de imparcialidad y enciclopedismo, congregó a escritores como Juan Valera, Benito Pérez Galdós o Emilia Pardo Bazán. Todos ellos, a través de sus poéticas, novelas y textos de crítica literaria, mostraron en la revista la codificación y algunas polémicas sobre el paradigma realista en España, cuyo final coincidió con la desaparición de la publicación en los últimos años de la centuria.

Abstract This article offers an approach to Revista de España (1868-1895), reviewing its origin and historical relevance in order to comment on some of its material and morphological aspects, as well as to focus on its literary sections. For nearly 30 years this publication founded by José Luis Albareda, thanks to its eclectic spirit, brought together prominent figures from the cultural and political scene of the second half of the 19th century. Under its insignia of impartiality and encyclopedism, Revista de España featured writers such as Juan Valera, Benito Pérez Galdós, and Emilia Pardo Bazán, who, through their poetry, novels, and literary criticism, showcased the codification in the magazine and some debates on the Realism paradigm in Spain, which coincidently ended at the same time as the publication disappeared in the last years of that century.

ABSTRACT: The painting Las floristas indias, by Camilo Egas, changed the representation of the indigenous in the plastic arts of Ecuador. Before that painting, the indigenous, from positivism, was objectified until erasing the traces that revealed their subjectivity. After this painting, the representation of the indigenous, in a naturalistic conception, was endowed with a social context, a geographical landscape and a historical development. However, this new representation, under the influence of 'social realism', degenerated into a reprehensible representation.

RESUMEN: El cuadro Las floristas indias, de Camilo Egas, significó una ruptura en la representación del indígena en las artes plásticas del Ecuador. Con anterioridad a este cuadro, el indígena, bajo una mirada positivista, quedaba objetivado hasta borrar las huellas que revelaran su subjetividad. Después del mencionado cuadro, la representación del indígena, en una concepción naturalista, se dotó de un contexto social, de un paisaje geográfico y de un devenir histórico. Sin embargo, esa nueva mirada, bajo la influencia del “realismo social”, degeneró en una representación repudiable.

In the context of a need for finding and enabling alternatives to unequal and extractivist perspectives on development, growth, and human well-being, this positioning paper explores possibilities for STEAM (science, technology, engineering, arts, and mathematics) education with an education for sustainable development focus that counters disciplinary alienations particularly between the arts and the STEM (science, technology, engineering and mathematics) disciplines. The paper argues that unnecessary alienations between cultural-emblematic and mathematical-logical epistemes, especially those linked to narrow interpretations and restricted developments in dialogism and dialectics, respectively, are influenced by restricted understandings of epistemological, ontological, and praxiological philosophical drivers in meaning making and responsive action. In response, the paper develops a series of philosophical principles that, it argues, could usefully underpin STEAM education practices. These are a) iterations of epistemological expansion and contraction (in response to monologic meaning making), b) an expansive and deepening ontology (in response to ontological collapse in describing the world), c) critical and judgmental rationality (finding a middle ground between radical relativism and dogma), and d) concrete utopianism (in response to idealism and additive holisticism). The emergence of the four philosophical principles is developed through illustrative examples of a broad range of arts (fine art, performance art, photography, film, poetry, prose, and music).

Resumen Este artículo es un análisis comparado de los sistemas internacionales de la antigua China y de la temprana Europa moderna. Presenta un enfoque geopolítico desde el realismo estructural que pretende responder a por qué Europa no desarrolló un orden imperial en contraste con China con un sistema multiestatal similar. Este estudio hipotetiza que la elevada fragmentación geopolítica, además de las condiciones geográficas, creó un sistema internacional anárquico e impidió la formación de un imperio continental en Europa gracias al equilibrio de poder. Para contrastar esta hipótesis se examinan los principales rasgos del sistema internacional chino y cómo evolucionó hacia un orden imperial. Esto nos lleva a estudiar el sistema internacional en Europa y cómo impidió el surgimiento de un imperio universal.

Abstract This paper is a comparative analysis of the international systems of Ancient China and early modern Europe. It presents a geopolitical approach from structural realism, which intends to answer why Europe did not develop an imperial order in contrast with China with a similar multi-State system. This study hypothesizes that high geopolitical fragmentation, besides geographic conditions, created an anarchic international system, and it precluded the formation of a continental empire in Europe thanks to the balance of power. To contrast this hypothesis, it examines the main traits of the Chinese international system and how it evolved towards an imperial order. That leads to studying the international system in Europe and how its geopolitical environment prevented the rise of a universal empire.