Abstract The goal of this work is setting out an analysis of the reality of the Xikrin do Cateté indigenous people, focusing on the conflicts with the mining industry in their territory (Carajás Complex). The epistemological approach is grounded on an interdisciplinary analysis, theoretically centered on associating ecological economics and human geography. Methods-wise, we use qualitative research, aiming to understand the conceptual dichotomy between the “banal space” (Milton Santos) and the reality of the “full world” (Herman Daly). We observe that, differently from other historical periods, indigenous people are living surrounded by mining projects, their voices remaining overlooked. Once captured through the perspective of the full world, this territorial configuration is one whereby the indigenous population has no longer any capacity to move, remaining blocked in a region characterised by the most diverse conflicts.

Resumo O presente trabalho possui como escopo uma análise sobre a realidade do povo indígena Xikrin do Cateté, com especial ênfase nos conflitos com a indústria de extração mineira no território (Complexo Carajás). A base epistemológica consiste numa análise interdisciplinar, associando a economia ecológica e a geografia humana. Em termos metodológicos, utilizamos a pesquisa qualitativa, visando compreender a dualidade entre o “espaço banal” (conceito de Milton Santos) e a realidade do “mundo cheio” (Herman Daly). Observamos que, diferentemente de outros períodos históricos, o povo indígena encontra-se cercado por projetos de extração mineira, sendo que as suas vozes são desconsideradas. Ao se pensar na perspetiva do mundo cheio, esta configuração territorial aparece como um cerco, que faz com que essa população deixe de ter a capacidade de deslocamento, ficando numa região que apresenta os mais diversos conflitos.

RESUMEN En la actualidad, la ignorancia, aunque útil para aspirar a la verdad, se ha convertido en un espacio vacío, donde las verdades existentes son modificadas a través de las noticias falsas o posverdad, estrategia de la agnogénesis. El objetivo de este estudio fue identificar la presencia del fenómeno de la posverdad en 26 países de América Latina y el Caribe (ALC). Los aspectos metodológicos corresponden a una perspectiva netnográfica. Se utilizaron técnicas de análisis cualitativo y cuantitativo. Se realizó una búsqueda y análisis de publicaciones científicas en de bases de datos e información de los organismos Transparencia Internacional, Banco Mundial y Observatorio de Infodemia COVID-19. Los resultados permitieron determinar que la posverdad es un fenómeno ampliamente presente y relevante en ALC, difundida a través de los diversos medios de comunicación, pero con importancia relevante de las redes sociales. En ALC, la vulnerabilidad a la agnogénesis se correlacionó con la alta percepción de la corrupción por parte de la población. Se requiere profundizar en el estudio del fenómeno con enfoques multidisciplinarios, considerando la diversidad de contextos en la región.

ABSTRACT Nowadays, ignorance, although useful to aspire to truth, has become an empty space where existing truths are modified through fake news or post-truth, a strategy of agnogenesis. The objective of the study was to identify the presence of the post-truth phenomenon in 26 countries in Latin America and the Caribbean (LAC). The methodological aspects correspond to a netnographic perspective. Qualitative and quantitative analysis techniques were used. A search and analysis of scientific publications in databases and information from Transparency International, the World Bank and the Observatory of Infodemics COVID-19 was carried out. The results made it possible to determine that post-truth is a widely present and relevant phenomenon in LAC, disseminated through the various media, but with relevant importance of social networks. In LAC, vulnerability to agnogenesis correlated with the high perception of corruption by the population. Further study of the phenomenon is required with multidisciplinary approaches, considering the diversity of contexts in the region.

Resumen En este trabajo se estudia el poema “Nocturno del hueco” (Poeta en Nueva York, 1929) de Federico García Lorca, a partir de un acercamiento al modo en que se construye el ‘hueco’ en la voz poética. Se intenta explicar cómo y por qué García Lorca usa imágenes relacionadas con el mundo natural (plantas, animales y los cuatro elementos). Primero, se observa cómo usa los sentidos el poeta: existe una estrecha relación entre los sentidos y la manera en que aparecen los elementos naturales. Los sentidos determinan la interpretación que uno puede tener de los elementos naturales: la significación de estos está condicionada por una presencia o ausencia que se advierte solo por ellos. Igualmente, se intuye que el vacío que habita al yo poético se ensancha hasta rozar la muerte. La separación de los amantes es, en cierto sentido, una muerte: la muerte de un amor, del otro y la propia.

Abstract In this paper the poem “Nocturno del hueco” (Poeta en Nueva York, 1927) by Federico García Lorca is studied, from an approach to the way in which the 'hollow' is constructed in the poetic voice. It tries to explain how and why García Lorca uses images related to the natural world (plants, animals and the four elements). First, it is observed how the poet uses the senses: there is a close relationship between the senses and the way natural elements appear. The senses determine the interpretation that we can have of the natural elements: their meaning is conditioned by a presence or absence that is noticed only by them. It is intuited that the void that inhabits the poetic self widens to the point of bordering on death. In sense, the separation of lovers is a death: a death of love, the other, and one's own.

Abstract The present work aims to discuss the so-called “populism” from a triple point of view: 1) That of its examination as an effect of cleavage in the community and in the common (common world and knowledge), as well as the logic of exclusion and segmentation of the social, in the very extent to which it defines itself as negative against others, in an anti-pluralist way; 2) In terms of political thought, as a modality of political opportunism and discursively an empty signifier, through its controversial rationality and as a discursive empty labeling operation; and, finally, 3) From the perspective of the nature of the relationship between populism and the media. From this triple approach, and finally, a fragment of the feedback logic between media and populism is illustratively presented, taking an example from the last presidential election campaign in Portugal, in 2021.

Resumo O presente trabalho visa discutir o designado “populismo” num triplo ponto de vista: 1) O do seu exame enquanto efeito de clivagem na comunidade e no comum (mundo e conhecimento comuns), tanto quanto lógica de exclusão e de segmentação do social, na própria medida em que se define pela negativa contra os outros, de modo anti-pluralista; 2) Em termos politológicos, como uma modalidade de oportunismo político e discursivamente um significante vazio, através da sua racionalidade controversa e enquanto operação discursiva de rotulagem vazia; e, por último, 3) Mediante a perspetiva da natureza das relações entre populismo e média. A partir dessa tríplice abordagem e por fim, apresenta-se ilustrativamente um fragmento da lógica de retroalimentação entre media e populismo, tomando um exemplo da última campanha eleitoral presidencial em Portugal, em 2021.

The question posed in this article is how happiness in life relates to transcendence and chance. This question is linked to questions about the core of our being as negation (something negative) and/or affirmation (something positive). Negation refers to the idea that the core of our being is meaningless, empty and defective. In this view, happiness becomes a futile effort to overcome unhappiness. Negation is a central theme in philosophical and theological traditions and is supported by the ideas of transcendence and/or immanence (chance). Affirmation suggests that something meaningful and happy lies at the core of our being. Then happiness is simply accepting affirmation and dismissing unhappiness. However, choosing between affirmation and denial of unhappiness means that the concept of happiness is attenuated and overlooks the creative and productive potential of negation. Instead, if, following Ricoeur, one argues that the negative can be strongly and creatively accommodated in our acceptance of our own complexity (Scott-Baumann, 2013:6), our understanding of happiness will be greatly affected. For instance, a combination of happiness and unhappiness as happiness - the dialectic of negation and affirmation - forms a direct challenge to the certainty of happiness and the despair of unhappiness. It implies, in addition, that one can face the world and its existence without fear (or the collapse of one's happiness) and live life to the full in the world. In other words, the option of escaping (to another world or in this one) the false security offered by happiness that negates negation crumbles. One now has the option of being at one with oneself - as happy and unhappy, as negation and affirmation - but also of being at one with others (all others, including those who suffer) and with the suffering physical world. Suffering or unhappiness need not be avoided or overcome for the sake of one's own happiness; it fundamentally forms part of one's happiness. Such happiness requires negation to be recognised as part of the core of one's being, because the negative (negation) is seen as an empowering, positive force that throws light upon the incompleteness and uncertainty of life, and at the same time shows us who we are and helps us to face the truths of suffering, famine and excess, despair and joy, in everyone of us and the world at large (Scott-Baumann, 2013:147). Our task - especially ifwe aim at being happy - is not to overlook or try to avoid these matters, but to see them, to allow ourselves to be affected by them, in order eventually to act compassionately and ethically. In summary one can say the following about the relationship between transcendence, chance and happiness: If happiness is understood as overcoming the fundamental defect or the negative of our existence (negation brought on by transcendence and chance), we remain caught up in an endless circle, trying to overcome unhappiness. One can try doing so in many ways, but in the final instance it remains impossible. One remains entangled by negation and finally in unhappiness. In this way unhappiness remains a problem for happiness. When happiness is seen as the rejection of negation and an embrace of affirmation, unhappiness and suffering are stripped of their potential creative and valuable power. Therefore, when unhappiness as something life-denying is rejected and when only the positive forces, powers and energies of life and nature - of chance (as affirmation) - are embraced, the potential positive meaning and power of unhappiness and suffering are forfeited and denied. Then happiness is nothing more than the unhappy task of rejecting or avoiding unhappiness at all costs, which, in turn, attenuates the complexity of our humanness and turns happiness into a selective (and perhaps unsympathetic) involvement only with that which is "good" and provides energy in life. The problem is that such an outlook on life requires a measure of self-understanding in which one wants to and may appreciate and experience only the good in oneself (and in others). This leads to a self-concept that is constantly undermined by the fact that our lives in part involve suffering, if only passively in the process of growing old. Ultimately, happiness is attenuated by this and once again becomes an unattainable goal. In a dialectic conception of negation and affirmation, the potentially positive in negation is appreciated. Unhappiness is recognised as fundamentally part of happiness. We lack nothing in the core of our being. There is no gap that results from chance, no fallenness determined by transcendence. Nothing fundamental needs to be overcome, not even unhappiness. This does not imply simply an acceptance of unhappiness; it implies living to the full the creative tension between negation and affirmation, a complex transaction between happiness and unhappiness in which we have the potential to live ethically responsibly - living with a sense of meaningfulness and a much fuller and happier sense of happiness. In practice, this means that we do not surrender who we are or what we can achieve. It means that, in spite of various ideas of transcendence and chance, meaning and happiness can be achieved in this immanent life and this world and can contribute to them.

Die vraag wat in hierdie artikel ondersoek word, is hoe (lewens)geluk saamhang met transendensie en toeval. Hierdie vraag word in verband gebring met vrae oor die kern van ons bestaan as negering (iets negatiefs) en/of bevestiging (iets positiefs). Daar word aangevoer dat die spanning tussen negering en bevestiging behoue moet bly, soos wat Paul Ricoeur in sy dialektiese filosofie poog te doen. Dit is deurslaggewend, omdat hierdie dialektiek die vryheid bied om betekenis en geluk na te streef en 'n etiese lewe te lei binne die beperking van ons arbitrêre bestaan. Dan verdwyn geluk nie as 'n onmoontlike doel soos by die aanvaarding van negering nie. Dit is ook nie 'n lewe waarin ongeluk ("on-geluk") verdwyn, of moet verdwyn, as deel van die nastreef van geluk soos by bevestiging nie. 'n Erkenning is eerder nodig dat bevestiging sowel as negering, betekenisvolheid sowel as leegheid, geluk sowel as ongeluk, aan die kern van ons wese is. Hierdie soort dialektiese begrip van ons bestaan maak ons vry van die moontlike determinisme van transendensie en toeval. Dit bied die ruimte om geluk na te streef in die wete dat dit die volle omvang van ons menswees, ook die ongelukkige en pynlike kant daarvan, as deel van ons geluk behoue laat bly. Dit bied uiteindelik 'n nuwe verstaan van geluk as altyd gekoppel aan ongeluk en nie die vermyding, ignorering of oorkoming daarvan nie. Die artikel argumenteer dus dat, ondanks verskillende opvattings van transendensie en toeval, betekenis en geluk in hierdie immanente lewe en wêreld te vinde is en dat ons daartoe kan bydra.

Resumo Cidades vazias e nem tão vazias. Pessoas isolam-se, outras continuam explorando a cidade por necessidade ou por não temerem/acreditarem no perigo. A pandemia da Covid-19 mudou parte do mundo, e este artigo busca investigar novas perspectivas do conceito de coautoria urbana (Rocha, 2019) ante a crise. Essas perspectivas, pautadas por modificações nas relações dos cidadãos com a cidade, também transpassam a latência das desigualdades social e racial, gerando respostas das pessoas. Assim, busca-se compreender como as apropriações urbanas funcionaram e se organizaram durante o isolamento social, no momento de reabertura, e quais perspectivas do pós-pandemia, de forma ainda genérica. Este artigo se apoia em autores como Lefebvre (2008) e Foucault (1987), dentre outros, na observação do cotidiano e em entrevistas.

Abstract Empty and not so empty cities. People isolate themselves, others continue to explore the city because they need it or because they do not fear / believe in the danger. The Covid-19 pandemic has changed part of the world and this paper investigates new perspectives of the concept of urban co-authorship (Rocha, 2019) in the face of the crisis. These perspectives, guided by changes in citizens' relations with the city, also cross the latency of social and racial inequalities, generating responses from people. Thus, we seek to understand how urban appropriations operated and were organized during social isolation and at the reopening, as well as the perspectives for the post--pandemic period, still in a generic way. This paper is supported by authors such as Lefebvre (2008) and Foucault (1987), among others, by the observation of daily life and by interviews.

Resumo Atualmente, o óleo de palma é líder em produção e consumo dentre os óleos comestíveis comercializados, com uma produção mundial que ultrapassa 66 milhões de toneladas anuais. Estima-se que a produção de resíduo da queima do engaço do dendê como combustível nas caldeiras corresponde a 5% em massa do total de óleo extraído. Este trabalho avaliou as propriedades mecânicas resultantes do uso da cinza do engaço como substituto parcial do cimento Portland em argamassas com diferentes teores nos traços 1:3 e 1:6. As argamassas obtidas apresentaram maior deformabilidade, implicando em uma maior trabalhabilidade. Os resultados obtidos apontaram para um potencial uso da cinza como fíler em argamassas sem prejuízo da resistência à compressão para teores de até 10% no traço 1:3 e 5% no traço 1:6. Foi observado um aumento no índice de vazios e na capacidade de absorção de água, com redução proporcional da resistência à tração na flexão.

Abstract Currently, palm oil is a leader in production and consumption among commercial edible oils, with a growing world production that exceeds 66 million tons per year. It is estimated that the generation of residues from the burning of palm oil empty fruit bunches as fuel in the boilers corresponds to 5% in mass of the total of oil extracted. This work evaluated the mechanical properties resulting from the use of the empty fruit bunch ashes as a partial substitute of Portland cement in mortars in different contents in 1:3 and 1:6 mixes. Mortars obtained with the use of ash presented greater deformability, implying greater workability. The results obtained pointed to potential use of the ash as filler in mortars without loss on compressive strength for contents up to 10% in the 1:3 mix and 5% in the 1:6 mix. It was observed an increase in the void index and the water absorption capacity, with a proportional reduction of the flexural strength.

Abstract Models of initial peopling of unknown territories implicitly bring into play ontologies of the body and of space or nature, with two strong ideas: that of empty spaces of humans and of an unknown milieu, a “terra ignota”. It is always about an encounter between human groups and a space to be discovered, to be experienced. In that path people actively interact with particular materials while building their landscapes. New inquiries lead us to question this vision and that of a landscape archaeology that does not consider the ontological particularity of the idea of the body. We refer to a case study in San Luis, Argentina, and we will see what happens when the same is seen from a particular situated ontology - South American perspectivism. We understand that peopling ‘terra ignota’ from a perspectivist body and ontology is not to create landscapes but to dwell a space of interrelations that, although defined as well as actively and constantly maintained through relations, practices and experiences between human and non-human subjects; ultimately it is a world of pre-constituted interrelations, based on the own ontology of the subjects in question.

Resumen Los modelos de poblamiento inicial de territorios desconocidos implícitamente ponen en juego ontologías del cuerpo y del espacio o la naturaleza, con dos ideas fuertes: la de espacios vacíos de humanos y la de un medio desconocido, una ‘terra ignota’. Se trata siempre de un encuentro entre grupos humanos y un espacio a descubrir, a experienciar, y en cuyo recorrido las poblaciones van relacionándose activamente con materialidades particulares y construyendo sus paisajes. Nuevas indagaciones nos llevan a cuestionar esta visión y la de una arqueología del paisaje que no considere la particularidad ontológica de la idea de cuerpo. Nos remitimos a un caso de estudio en San Luis, Argentina, y veremos qué sucede cuando el mismo es visto desde una ontología particular situada - en este caso el perspectivismo sudamericano. Entendemos que poblar ‘terra ignota’ desde un cuerpo y una ontología perspectivista no es crear paisajes, sino habitar un espacio de interrelaciones que, si bien se va definiendo y manteniendo activa y constantemente a través de relaciones, prácticas y experiencias entre sujetos, humanos y no humanos, en definitiva es un mundo de interrelaciones pre-constituidas, a partir de la propia ontología de los sujetos en cuestión.

Resumo O fim da Guerra Fria, o desmoronamento da União Soviética, a unificação alemã, a formação da União Europeia e a emergência econômica da China e da Índia abriram um momento de colaboração e esperança de progresso na ordem internacional, na última década do turbulento século XX. A Conferência Internacional sobre População e Desenvolvimento (CIPD), ocorrida no Cairo, em 1994, se beneficiou deste clima global favorável e apresentou um Programa de Ação com uma visão otimista da tríplice relação entre população, desenvolvimento e natureza, prenunciando um mundo com avanços econômicos e sociais, com respeito ao meio ambiente e ampliação dos direitos humanos. Contudo, as múltiplas conquistas materiais e a melhora em diversos indicadores sociais ocorreram às custas do empobrecimento dos ecossistemas e do desequilíbrio climático do planeta. O sonho do desenvolvimento sustentável tem gerado pesadelos, principalmente entre as novas gerações, que estão ocupando as ruas para denunciar as promessas vazias e a crescente probabilidade de um apocalipse ecológico que se vislumbra no horizonte. São estas questões que serão tratadas nesta nota técnica, neste momento em que se realiza a cúpula CIPD25, de Nairóbi.

Abstract The end of the Cold War, the collapse of the Soviet Union, the German unification, the formation of the European Union and the economic emergence of China and India ushered in a time of collaboration and hope for progress in the international order in the last decade of the turbulent twentieth century. The Cairo International Conference on Population and Development (ICPD) in 1994 benefited from this favorable global climate and presented a Program of Action with an optimistic view of the triple relationship between population, development and nature, foreshadowing a world of economic and social progress, respect for the environment and expansion of Human Rights. However, the multiple material achievements and improvements in various social indicators have come at the expense of the impoverishment of the ecosystems and the planet’s climate imbalance. The dream of sustainable development has generated nightmares, especially among the younger generations, who are taking the streets to denounce the empty promises and the growing likelihood of an ecological apocalypse looming on the horizon. These are the issues that will be addressed in this technical note, at a time when the Nairobi Summit on ICPD25 is being organized.

Resumen El fin de la Guerra Fría, el colapso de la Unión Soviética, la unificación alemana, la formación de la Unión Europea y la emergencia económica de China e India abrieron un momento de colaboración y esperanza de progreso en el orden internacional en la última década del turbulento siglo XX. La Conferencia Internacional de Población y Desarrollo (CIPD) de El Cairo en 1994 se benefició de este clima global favorable y presentó un programa de acción con una visión optimista de la triple relación entre población, desarrollo y naturaleza, presagiando un mundo de progreso económico y social, con respeto del medio ambiente y ampliación de los derechos humanos. Sin embargo, los múltiples logros materiales y las mejoras en varios indicadores sociales se han producido a expensas del empobrecimiento de los ecosistemas y del desequilibrio climático del planeta. El sueño del desarrollo sostenible ha generado pesadillas, especialmente entre las generaciones más jóvenes, que están saliendo a la calle para denunciar las promesas vacías y la creciente probabilidad de un apocalipsis ecológico que se vislumbra en el horizonte. Estos son los temas que se abordarán en esta nota técnica en este momento de la Cumbre CIPD 25 de Nairobi.

ABSTRACT In this paper I intend to establish that, according to the Tractatus, the possibility of thinking that the logical space were empty is equivalent to the possibility of thinking that the world had not existed. Such a representation is given by the bottom line of a truth-table which is a complete description of logical space: it is the line where all elementary propositions are false. Firstly, I will argue that an elementary proposition would be false -rather than lacking a truth-value- if it were evaluated with respect to a possible world in which some named object in that proposition does not exist. Then I will have to show that it is possible that the tractarian objects had not existed in order to conclude that it is possible to think that the tractarian objects had not existed. Finally, I am bound to offer a new interpretation of the substance passage (T 2.021-2.0212).

RESUMEN En este artículo trato de establecer que, según el Tractatus, la posibilidad de pensar que el espacio lógico fuera vacío es equivalente a la posibilidad de pensar que el mundo no hubiera existido. Tal representación viene dada por la última línea de una tabla de verdad que es una descripción completa del espacio lógico: es la línea en la que todas las proposiciones elementales son falsas. En primer lugar, argumentaré que una proposición elemental sería falsa -más que no tener un valor de verdad- si fuera evaluada con respecto a un mundo posible en el que alguno de los objetos nombrados en esa proposición no existe. A continuación, tendré que mostrar que es posible que los objetos tractarianos no hubieran existido para poder concluir que es posible pensar que los objetos tractarianos no hubieran existido. Por último, estoy obligado a ofrecer una nueva interpretación del pasaje sobre la substancia (T 2.021-2.0212).

Os murais nos templos cristãos ortodoxos sempre tiveram o objetivo de visualizar o ordem litúrgico e completar a experiência religiosa do tempo e espaço sagrados. Fora do templo e ofícios religiosos, os crentes podiam manter o contato com estas histórias santificadas e seus santos, através do uso dos ícones que foram parte inseparável da vida cristã sempre depois do período da iconoclastia. Na época comunista, os grandes êxitos da arte do cristianismo ortodoxo se observavam fora do contexto religioso estrito. A mudança de atitude para as artes visuais influiu na sua comercialização que, em grande medida, descuidou os dogmas originários nos que este tipo de arte estava baseado. Um fato interessante é que a própria Igreja Ortodoxa Sérvia contribuiu de modo importante a este processo comercializando produtos de arte ortodoxa. Este trabalho se centrará num caso específico -o caso do Anjo Branco- um fresco mundialmente famoso, do monastério Mileševa (sudoeste de Sérvia). Nas últimas décadas esta composição passou por sérias re-interpretações nas que seu tema principal -mostrar a tumba de Cristo vazia depois da Sua ressurreição- foi marginalizado por haver destacado a figura do anjo branco, através da reprodução só de uma parte da composição. Este caso apresenta uma testemunha de vários níveis dos atuais processos sociais e culturais em Sérvia: dá testemunha de um longo processo transicional que frequentemente suponha invenções e falsificações das tradições nacionais e religiosas, testifica, também, sobre as formas especiais da chamada nova religiosidade, que é considerado tanto um fenômeno local como global, e, por último, mas não menos importante, testifica sobre a secularização das práticas e fé ortodoxas.

The murals in temples Christian Orthodox have always had the following objective: display the liturgical order and complete the religious experience of sacred time and space. Outside the temple and church, believers could maintain contact with these stories sanctified and holy, through the use of icons that have been an inseparable part of the Christian life always after the period of iconoclasm. In the communist era, the great successes of the art of Orthodox Christianity were observed outside the strict religious context. The change in attitude toward the visual arts influenced their marketing, largely neglected originating dogmas in which this art was based. An interesting fact is that the Serbian Orthodox Church significantly contributed to this process of marketing of orthodox art products. This work will focus around a specific case -the case of the white angel- a world famous fresco, located in the Mileševa monastery (southwestern Serbia). In recent decades, this composition has undergone serious "reinterpretations" in which his main theme -the display of the empty tomb of Christ after his resurrection- has been marginalized for highlighting the white angel figure, through reproduction of only a section of the composition. This case presents a testimony of several levels of current social and cultural processes in Serbia: bears witness of a long transitional process often supposed inventions and falsifications of national and religious traditions, testifies also on special forms called new religiosity, which is considered both a phenomenon both locally and globally, and last but not least, testifies to the secularization of the practices and orthodox faith.

Los murales en los templos cristianos ortodoxos siempre han tenido el siguiente objetivo: visualizar el orden liturgico y completar la experiencia religiosa del tiempo y espacio sagrados. Fuera de los templos y oficios religiosos, los creyentes podian mantener el contacto con estas historias santificadas y sus santos, a traves del uso de los iconos que han sido una parte inseparable de la vida cristiana siempre despues del periodo de la iconoclasia. En la epoca comunista, los grandes exitos del arte del cristianismo ortodoxo se observaban fuera del contexto religioso estricto. El cambio de actitud hacia las artes visuales influyo en su comercializacion que, en gran medida, descuido los dogmas originarios en los que este tipo de arte estaba basado. Un hecho interesante es que la propia Iglesia Ortodoxa Serbia contribuyo de manera importante a este proceso comercializando productos de arte ortodoxo. Este trabajo se centrara entorno a un caso especifico -el caso del Angel Blanco- un fresco mundialmente famoso, del monasterio Mileševa (sudoeste de Serbia). En las ultimas decadas esta composicion ha pasado por serias "reinterpretaciones" en las que su tema principal -mostrar la tumba de Cristo vacia despues de Su resurreccion- ha sido marginalizado por haber destacado la figura del angel blanco, a traves de la reproduccion solo de una parte de la composicion. Este caso presenta un testimonio de varios niveles de los actuales procesos sociales y culturales en Serbia: da testimonio acerca de un largo proceso transicional que frecuentemente suponia invenciones y falsificaciones de las tradiciones nacionales y religiosas, testifica, asimismo, sobre las formas especiales de la llamada nueva religiosidad, que es considerado a la vez tanto un fenomeno local como global, y por ultimo, pero no menos importante, testifica sobre la secularizacion de las practicas y fe ortodoxas.

This paper examines the role of colonisation in the conquering of the Being of Africans. It is pointed out that the colonisation of Africa became possible only because the church - particularly the Catholic Church and the Protestants -gave backing to it. Colonialism and Christianity are often associated because Catholicism and Protestanism were the religions of the colonial powers. Thus Christianity gave moral and ethical foundation to the enslavement of Africans. Colonisation is a concept which involves the idea of organising and arranging, which etymologically means to cultivate or to design. Therefore, it is the contention of this paper that this organising and arranging of colonies had a dire impact on the Being of the African people. Colonisation manifests itself through land dispossession (which in South Africa was given theological backing by the Dutch Reformed Church), epistemicide and proselytisation. Colonisation was informed by the idea of the scramble for Africa, which was blessed and commissioned particularly by the Catholic Church; and the notion of geopolitics of space, according to which the world has been divided by Europeans into two - namely the centre (occupied by the Europeans) and the periphery (occupied by non-Europeans). This division was informed by the articulation that 'I conquer; therefore I am the sovereign'. Therefore, following the ego conquiro (i.e. I conquer), which was followed by the Cartesian ego Cogito (i.e. I think) then those who possess both the ego conquiro and ego cogito felt justified to colonise those who lacked these. This was felt in Africa through land dispossession, and Africans were forced to go through a violent process which alienated them from their ancestral land. Land is ancestral in the Being of the African people, and therefore any disturbance to the relation between the land and the Africans will result in them losing their Being (or self) - becoming pariahs in their ancestral land. This made them a conquered people and empty shells that accepted everything coming their way. It is against this background that the paper will explore the role of colonisation in the conquering of the Being of Africans through land dispossession, epistemicide and proselytisation.

O texto apresenta uma análise das expulsões dos sem-teto, durante a preparação do Rio de Janeiro para sediar a Copa do Mundo em 2014 e as Olimpíadas em 2016, emolduradas pelos conflitos sociais, pelo direito à cidade, superpondo políticas de segurança das elites e desrespeito aos direitos das classes subalternas. Os discursos midiáticos e oficiais classificam essa população como “moradores de rua”, naturalizando sua condição de “sem-teto”, instituindo o mito de que, apesar de não ter casa, essa população “mora”, o que esvazia a natureza conflitante das relações sociais que operam nas cidades como razões da exclusão econômica e social e acentuando as oportunidades para milionários investimentos imobiliários em processos acelerados de gentrificação.

This article analyzes the evictions faced by the homeless during the preparations of Rio de Janeiro for the 2014 World Cup and the 2016 Olympic Games, framed by social conflicts in favor of the right to the city, by juxtaposing urban security for the elites and disrespect for the rights of subaltern classes. The media’s and the official discourses classify the homeless as those who “live on the streets”, naturalizing their “home-less” condition and establishing the myth that, despite not having a home, that population inhabit somewhere. This process tends to empty the conflicting nature of the social relations that operate within the cities, such as the real reasons for the economic and social exclusion, thus accentuating opportunities for huge real estate investments in accelerated gentrification processes.

In our times, the disappearance of the so called Speculative Philosophies of History seems to be a fact, at least in the political an academic discussion fields, and the consequent apparition of a new philosophy of History. This new philosophy leaves aside the speculative pretensions and the metaphysical pollution of the speculative philosophers, and recovers was an object of study, typical aspects of the philosophy of Sciences and the analysis af language, being also interested in the epistemological status and the construction of historical tales. We live in political periods affected by different kinds of conflicts: economic and military invasions religious and political fundamentalisms, economic, cultural, military and imperialisms, milenarisms, which indicate "the end of the metaphysical- world" from which geopolitics seems not to have learned about. It all happens as if metaphysic would have reached its point only in the speeches and narrative texts, but not in the political world and its believes. In this world, we will try to discuss the role of speculative Philosophy of History an its possible contributions to historians and historiography, in a world affected (trespassed) by new ways of "historical tales", apparently empty of metaphysical assumptions. The importance of such study is not merely anecdotic. It can help scientists who are concerned in history, discover that, indeed today -in this so called world of the final metaphysic- the apparently assumptions of human actions are still alive and they directly influence over the social praxis, changing them, transforming them, mutating them. And those assumptions have to be read and understood from their own origin and function.

Parece un hecho consumado en nuestro tiempo, "la desaparición" de las llamadas "Filosofías Especulativas de la Historia" -por los menos dentro de los ámbitos de discusión políticos y académicos- y la consecuente aparición en el escenario académico de una "Nueva filosofía de la historia", la cual, abandonando las pretensiones y las contaminaciones metafísicas de los filósofos especulativos, recupera como objeto de estudio, cuestiones propia de la filosofía de las ciencias y el análisis del lenguaje, interesada además por el estatus epistemológico y las formas en que se construyen los relatos históricos. Vivimos épocas políticamente afectadas por diversos tipos de conflictos: Invasiones económicas y militares, fundamentalismos -religiosos y políticos-, imperialismos -económicos, culturales, militares-, milenarismos, que no hacen más que mostrarnos que, irónicamente del llamado: "fin del mundo metafísico", la geopolítica parece no haberse enterado. Todo ocurre como si, la metafísica hubiese alcanzado su fin sólo en los relatos y en las narraciones, pero no en las prácticas políticas y en sus fundamentos. Intentaremos en el siguiente trabajo, discutir el papel de la Filosofía Especulativa de la Historia y sus posibles aportes al historiador y la historiografía, en un mundo atravesado por nuevas formas de "relatos históricos", aparentemente "vacíos" de supuestos metafísicos. La importancia de este estudio, no es meramente anecdótica, puede ayudar a los investigadores preocupados por la historia, a descubrir que aun hoy -en el llamado "mundo del final de la metafísica"- perviven supuestos subyacentes a las acciones humanas, que influyen directamente sobre las praxis sociales, transformándolas, mutándolas y atravesándolas. Y Aquellos supuestos deben ser leídos e interpretados desde su función y origen.

Este trabalho tem como objetivo principal discutir uma nova representação econômica da natureza da escassez dos recursos representada pela passagem de um empty world para um full world no qual o capital natural é o recurso escasso e limitante do desenvolvimento econômico. Acrescenta-se, ainda, a esta análise, uma avaliação do papel do capital natural enquanto fornecedor de serviços ecossistêmicos úteis ao bem-estar humano. À luz desta nova interpretação sobre a escassez, são discutidas as implicações que este fato encerra para as ciências econômicas em termos da necessidade de em um novo modelo de desenvolvimento, aqui chamado de full world economics ou green consensus, cujo objetivo principal é a preservação e alocação eficiente do capital natural. Acredita-se que esta nova interpretação a respeito da natureza da escassez traga implicações não negligenciáveis tanto para a redefinição dos propósitos de política econômica quanto para a definição de sustentabilidade nas ciências econômicas.

This paper is aimed at discussing a new economic representation for the nature of resources scarcity represented by the passage of an empty world to a full world where natural capital is the scarce and limiting factor of economic development. It is also considered an evaluation of the role of natural capital as a provider of useful ecosystem services to human welfare. In addition, it is pointed out the implications that this fact holds for the economic science in terms of the need for a new development model referred to as full world economics or green consensus, whose main objective would be the preservation and efficient allocation of natural capital. It is argued that this new interpretation of the nature of scarcity has relevant implications either for redefining the purposes of economic policy and for the definition of sustainability in economics.