ABSTRACT This article addresses the controversy created by the public reconfiguration of medical Cannabis in Brazil. The play character Antigone is borrowed to make sense of this transformation, reconstructed based on activist manifestations, especially of patients and their families. Public insurgent declarations emerge against prohibitionist legal provisions, referred to by the activists themselves as “peaceful civil disobedience,” under a moral key that breaks with the language of individual freedom, articulating notions of duty and necessity. Brazil transformation manifestations families provisions peaceful disobedience, disobedience freedom necessity

RESUMO O artigo trata da controvérsia instaurada pela reconfiguração do problema público da Cannabis medicinal no Brasil. Mobiliza-se a personagem Antígona para dar sentido a essa transformação, reconstruída a partir de manifestações de ativistas, em especial pacientes e familiares de pacientes. Percebe-se a emergência de declarações públicas de insurgência contra os dispositivos legais proibicionistas, referidos pela própria militância como “desobediência civil pacífica”, em uma chave moral que rompe com a linguagem da liberdade individual, articulando noções de dever e necessidade. Brasil Mobilizase Mobiliza se transformação ativistas Percebese Percebe proibicionistas desobediência pacífica, pacífica , pacífica” individual necessidade

RESUMO O artigo tem como proposta trazer reflexões a partir dos inquéritos policiais contidos nos autos de 14 processos judiciais sobre o crime de aborto na capital do Rio de Janeiro entre os anos de 2005 e 2019. A partir da Sociologia da Moral, proponho caminhos para analisar as moralidades envolvidas na produção do inquérito policial por meio dos accounts registrados nos documentos de termo de declaração, produzidos na delegacia com os relatos de acusadas e de testemunhas quando envolvidas na infração penal do crime de aborto. 1 200 2019 Moral declaração 20 201 2

ABSTRACT The article reflects on police investigations that led to 14 criminal prosecutions for induced abortion in Rio de Janeiro city between 2005 and 2019. Adopting an approach informed by the Sociology of Morality, I propose to analyze the moralities involved in the construction of police inquiries from the social accounts contained in the documents produced at police stations recording the depositions of the accused women and the witnesses involved in the criminal offense of induced abortion. 1 200 2019 Morality 20 201 2

Abstract In “On the Question: What Is Enlightenment?” of 1784, Mendelssohn affirms that enlightenment that is connected with the essential vocation (wesentlich Bestimmung) of man as man can come into conflict not only with morality -extra-essential vocations (aufierwesentlichen Bestimmungen)- but also with his essential vocation of citizen, that is, as a member of a State. In these cases, Mendelssohn states, a certain discretion, a certain prudence (Klugheit), is necessary in the use of enlightenment. The present work aims to analyze the meaning of this appeal to prudence, by Mendelssohn, as a symbol of an Enlightenment that, in its radical commitment to humanity, proposes a sharp inquiry into the “situationality” of reason and its emancipatory power, in the complex interaction between theory and practice.

Resumen En “Acerca de la pregunta: ¿qué significa ilustrar?” de 1784, Mendelssohn sostiene que la ilustración que está conectada con la vocación esencial (wesentlich Bestimmung) del ser humano en tanto que ser humano puede entrar en conflicto no solo con la moralidad -las vocaciones extra-esenciales (aufierwesentlichen Bestimmungen)- sino también con la vocación esencial del ciudadano, esto es, como miembro de un Estado. En estos casos, afirma Mendelssohn, es necesario cierto cuidado y precaución, cierta prudencia (Klugheit), en el uso de la ilustración. El presente trabajo tiene como objetivo analizar el significado de esta apelación a la prudencia, por parte de Mendelssohn, como símbolo de una Ilustración que, en su compromiso radical con la humanidad, propone una aguda indagación sobre la “situacionalidad” de la razón y su poder emancipador, en la compleja interacción entre teoría y práctica.

Abstract: From Latin American feminisms, this article argues that in a context of financialization of life, the precarious relation between capital, work and life is exacerbated by various devices, such as the debt contracted in response to the imprisonment of a family member. By observing the relevant “corporal itineraries”, this text analyzes the subjection derived from the familiarization of the debt and the intensification of productiveness. It proposes that the imprisonment of a family member leads to a form of indebtedness that redefines the production and extraction of value from the lives of those who are outside, and upholds a morality based on an economics of care.

Resumen: Desde los feminismos latinoamericanos, este artículo sostiene que en un contexto de financiarización de la vida, la precaria relación entre capital, trabajo y vida se ve exacerbada por diversos dispositivos, como la deuda contraída como respuesta al encarcelamiento de un familiar. A partir de la observación de los “itinerarios corporales” pertinentes, este texto analiza el sometimiento derivado de la familiarización con la deuda y la intensificación de la productividad. Propone que el encarcelamiento de un miembro de la familia conduce a una forma de endeudamiento que redefine la producción y extracción de valor de las vidas de quienes están fuera, y defiende una moral basada en una economía del cuidado.

Abstract: This article explores an ethical tension that was visible from the 1840s on and that was crystallized in the 1842 Constituent Assembly regarding a civil morality put forward by government authorities. Its objective is to explore one instant in the historical process of disconnection between civil morality and religious morality, more discursive than real, based on an analysis of public opinion and the minutes of the Constitutional Congress. In the context of the country’s political mutations, this article presents a horizon of socioethical mutations tending toward secular virtue yet without pretending to constitute a rupture. This moral adjustment was not an abstract question: it had repercussions on rights such as the freedom of the press and educational freedoms, as well as in procedural issues such as the powers of the courts.

Resumen: El artículo explora una tensión ética visible a partir de la década de 1840 y cristalizada en el Constituyente de 1842 en torno a la postulación de una moral civil por parte de la autoridad estatal. El objetivo es analizar un instante del proceso histórico de desvinculación, más discursiva que fáctica, entre una moral civil y una moral religiosa a partir del estudio de la opinión pública y las actas del Constituyente. Las fuentes son sobre todo de tres tipos: periódicos, folletos y actas legislativas. El texto presenta un horizonte de mutaciones socioéticas tendientes a una virtud secular, pero sin pretensiones de ruptura en el contexto de una reorganización política. El ajuste moral no es una cuestión abstracta: repercute en cuestiones muy significativas, como la definición de las libertades de prensa y enseñanza, y en elementos procedimentales como las atribuciones de los jurados.

Abstract The article, which addresses the War of the Pacific during its development in Tacna and Arica, aims to explain the construction of imaginaries towards Peru, Bolivia and Chile in the US press. The content analysis carried out on the newspapers allows us to conclude that the imaginary about Peru was damaged by the “morality” of its political-military leaders; that of Bolivia represented a poor and disorganized country; and that of Chile emerged as an ambivalent state: organized, but barbarous.

Resumen El artículo, que aborda la Guerra del Pacífico durante su desarrollo en Tacna y Arica, tiene como objetivo explicar la construcción de imaginarios hacia Perú, Bolivia y Chile en la prensa estadounidense. El análisis de contenido practicado a los periódicos permite concluir que el imaginario sobre Perú fue perjudicado por la “moralidad” de sus líderes político-militares; el de Bolivia representó un país pobre y desorganizado; y el de Chile emergió como un Estado ambivalente: organizado, pero bárbaro.

Résumé L’article, centré sur la guerre du Pacifique au moment où celle-ci s’est déroulée à Tacna et à Arica, vise à expliquer comment se sont construites des représentations imagées du Pérou, de la Bolivie et du Chili dans la presse américaine. Une analyse de contenu basée sur des journaux d’époque permet de conclure que l’image du Pérou a été ternie par la contestable “ moralité ” de ses dirigeants politico-militaires ; celle de la Bolivie fut présentée comme un pays pauvre et désorganisé ; et celle du Chili dépeinte comme un État ambivalent, à la fois organisé et “ barbare ”.

Levinas mainly deals with the notion of eschatology in the preface of Totalité et infini (1961). There it appears in the context of his agreement with an entire tradition of philosophers claiming that the very nature of being is one of violence and war, which becomes manifest in the pervasive waging of political battles and wars. He further contends that a conception of morality based on the "pure subjectivism of the I" is powerless to shield humankind against such violence. The alternative he offers to such an impotent morality is an ethics of alterity. Eschatology is Levinas's answer to how such an ethics of alterity would be capable of insulating humankind against calculative reason and the pressures of politics and war. To understand how eschatology succeeds in doing so and how Levinas fills in the notion, I argue that it should be understood within the context of his conceptualisation of time. Levinas offers novel analyses of the forms and the work of time. Time, in Levinas, is the very inner structure of an existent's movement of existing - I refer in this regard to the inherent chronological inconsistency of the human condition. In Levinas's ethical metaphysics this inherent chronological inconsistency is theorised as the other (autre) within the self, an affective infection that dates back to a past that has never been present - it hails from the diachronic time of the Other - and is opened to the future, "to the newness of the unknown". While this past is impossible to grasp, it nevertheless concerns me. I cannot remain unaffected in relation to it; it has left a trace. This alterity within the self becomes manifest as an inherent Desire for time, time that can only be given by the other person, which for Levinas is the Other (l'Autrui). This means that the singular time of my being is not yet time, does not yet have time, but the singular I bears an inherent Desire for time within. This Desire for time, then, emanates from the inherent chronological inconsistency which typifies the existent being "out of sync" with itself, a diastasis or a "standing apart from itself. To be sure, this Desire is not a need to be filled, but as Desire, it is essentially insatiable. This Desire conquers the ecstatic time of need and satisfaction and the inevitable return to the self, the collapse back upon oneself that follows when needs are satiated, and the return of the unbearable heaviness of being that it signals. The early Levinas (De l'évasion, 1935) was looking for an escape from this irremediable Being. Only four decades later in Autrement qu'être ou au-delà de l'essence (1974) will Levinas come to fully plot out "a new path out of being," a temporal path that he started to chart in Le temps et l' autre (1948), which forges a fundamental link between time and ethics. The time that the future brings is not merely the recurrence of the present instant or its continuation, but the possibility of another instant or a new beginning. How can an existent in the instant recommence otherwise? The coming of the future announces another original instant that cannot be approached but that comes; that cannot be assumed, since it appears as an epiphany. The existent is able to welcome the absolutely strangeness of the epiphany of the future because of the inherent susceptibility to fraternity and sociality, which is made possible by time. This, however, is not time that the existent has like a possession but a capacity to welcome time that springs from an existential chronological inconsistency - a being temporally out of joint. To further specify, this "capacity" is not a power that the individual instant is endowed with. Quite to the contrary, faced with the radical strangeness of the future, with the alterity of the face of the Other, the existent is reduced to a "radical passivity. " Passivity is the radix or root of ethical agency. The capacity that time gives, is the capacity for generosity, the power to be able to give of the riches accumulated. This is not to turn away from one's egotistical selfish life once and for all, but a being turned to be able to welcome the Other without being obliterated in the face of an absolute Mystery. The instant as an interruption announces the possibility of a new beginning, which is not the effacement of the past, but the pardon that purifies the past and the injustices committed. Pardon consists in a retroactive action that inverts the natural temporal order of things and implies the "reversibility of time". Now the past instant has not passed but can be lived again, differently. In Levinas we find a non-teleological conception of time. Truth, Levinas contends, requires both an infinite time and a completed time conceived as "messianic time". Messianic time, more precisely, may be conceived as the "extreme vigilance of the messianic consciousness", since it is only such vigilant consciousness that can protect us against the revenge of evil -which infinite time cannot do. This notion of "messianic consciousness" is encapsulated in Levinas's conceptualisation of eschatology, which is the infinity beyond totality or beyond history, without denying history. The eschatological is not realised at the end of time but rather in each instant in which our responsibility vis-a-vis the Other is realised. If this responsibility exempts us from the jurisdiction of history and the future, salvation is not to be found at the end of history but remains at each moment possible. When Levinas speaks of eschatology in Totalité et Infini he does not refer to a doctrine but to a vision: "the eschatological vision" that consummates moral experience. It is not a spiritual relationship; it leads to action. To see (envision) is already to act. This action is evoked in feeling responsible in the face of the future one hopes for others. The future one hopes for others - a better future - is the eschatological vision realised in the eruption of the present as a purified past.

In hierdie essay word die plek van eskatologie in Levinas se tydsbegrip krities onder die loep geneem. Daar word aangevoer dat Levinas se nadruklike aandrang in Totalité et infini (1961), naamlik dat eskatologie etiese verantwoordelikheid fasiliteer, nie onafhanklik van sy konsep-tualisering van tyd verstaan kan word nie. Eskatologie in Levinas is nie die leer van die laaste dinge nie, maar die verklaring wat Levinas bied vir hoe 'n etiek van alteriteit daartoe in staat is om die mensdom teen die geweld van berekende rede en die druk van politiek en oorlog te beskerm. Hoe eskatologie presies hierin slaag, word uiteengesit aan die hand van Levinas se oorspronklike analises van die vorms en werk van tyd.

RESUMEN La educación en valores patrióticos y morales es fundamental para el desarrollo integral de las personas y la sostenibilidad de las sociedades democráticas. Si bien la educación patriótica ha enfrentado críticas por su uso potencial como herramienta de propaganda nacionalista, una concepción contemporánea apunta a promover una conciencia cívica crítica que valore la propia cultura y al mismo tiempo respete otras tradiciones en un mundo globalizado. Mientras tanto, la educación moral busca formar individuos capaces de discernir entre el bien y el mal, guiados por la justicia y contribuyendo activamente al bien común y los derechos humanos. A la luz de esto, esta investigación examina el papel del sistema educativo de Azerbaiyán en la configuración de los valores morales y cívicos de las generaciones futuras. El autor aboga por la educación patriótica como un medio para inculcar responsabilidad no sólo como ciudadanos de Azerbaiyán sino también como miembros de una comunidad global interconectada. La investigación destaca la necesidad de adoptar métodos de enseñanza personalizados, interactivos y contextualizados, en lugar de un enfoque único para todos, considerando los antecedentes, las necesidades y los intereses específicos de los estudiantes para su desarrollo de valores. También se destaca el papel fundamental de los docentes en este proceso formativo. Sin embargo, a pesar de los avances en este campo, la educación de calidad en patriotismo y moralidad sigue siendo un desafío contemporáneo y está ganando cada vez más prioridad.

ABSTRACT The education in patriotic and moral values is essential for the comprehensive development of individuals and the sustainability of democratic societies. While patriotic education has faced criticism for its potential use as a tool for nationalist propaganda, a contemporary conception aims to promote critical civic awareness that values one's own culture while respecting other traditions in a globalized world. Meanwhile, moral education seeks to shape individuals capable of discerning between right and wrong, guided by justice, and actively contributing to the common good and human rights. In light of this, this research examines the role of Azerbaijan's educational system in shaping the moral and civic values of future generations. The author advocates for patriotic education as a means to instill responsibility not only as citizens of Azerbaijan but also as members of an interconnected global community. The research highlights the need to adopt personalized, interactive, and contextualized teaching methods, instead of a one-size-fits-all approach, considering the backgrounds, needs, and specific interests of students for their value development. It is also underscored the fundamental role of teachers in this formative process. However, despite advancements in this field, quality education in patriotism and morality remains a contemporary challenge and is increasingly gaining priority.

ABSTRACT This study aims to present the different theories on the development of environmental consciousness that, throughout history, have influenced educational system didactics and human behavior, in order to achieve a sustainable pro-ecological attitude change. To do this, the PRISMA methodology was used and 10 articles were prioritized, respecting eligibility criteria and filters. The inquiry was conducted considering variables according to data from Web of Science and Scopus for the period 2020-2023. The results suggest that the various theories on the development of environmental consciousness embraced by the Peruvian educational system have significantly impacted didactics focused on the holistic formation of the individual in favor of the environment; an aspect that gives us hope for creating a world where there is a balance between humans and the environment, with emphasis on sustainability and respect for all elements and living beings, where ecological morality and ethics prevail over any profit-seeking endeavors.

RESUMEN Este estudio pretende dar a conocer las diferentes teorías sobre el desarrollo de la conciencia ambiental que, a lo largo de la historia, influencian en la didáctica del sistema educativo y en el actuar del ser humano, para lograr un cambio de actitud pro ecológica sustentable. Para ello, se utilizó la metodología PRISMA y se priorizaron 10 artículos, respetando los criterios de elegible y filtro. La indagación se realizó teniendo en cuenta las variables conforme a los datos arrojados por Web of Science y Scopus en el periodo 2020-2023. Los resultados permiten sostener que las diversas teorías sobre el desarrollo de la conciencia ambiental que fueron acogidas al sistema educativo peruano afectaron significativamente la didáctica enfocada en la formación integral del ser humano en favor del medioambiente; aspecto que nos permite tener esperanza para crear un mundo donde exista equilibrio hombre-medioambiente, con énfasis en la sustentabilidad y en el respeto de todos los elementos y seres vivos, donde la moral y la ética ecológica estén sobre toda pretensión lucrativa.

Abstract: The purpose of the article is to identify the similarity of Abai’s and B. Pascal’s views regarding the categorical apparatus, key ideas, and specifics of the presentation. In the course of the study of this question, the historical-philosophical approach was chosen because of the need to study the core works in the context of the world’s history of thought. Hermeneutics was chosen to be the main method, which allows the free analysis and interpretation of texts, revealing their content from the perspective of non-classical forms of rationality. The eclectic method, together with general scientific analysis, synthesis, comparison and generalization in a complex, allows drawing parallels easily between directly unrelated sources and concepts. In the article, the belonging of Abai and B. Pascal’s philosophy to cordocentrism is determined, the categories of “heart”, “reason”, “will”, “faith”, “science” and their interconnection are revealed, the scope of genre affiliation of thinkers is expanded. Abstract Abais s B Pascals Pascal apparatus ideas presentation question historicalphilosophical historical philosophical worlds world thought method texts nonclassical non classical rationality synthesis complex concepts determined heart, heart , “heart” reason, reason “reason” will, will “will” faith, faith “faith” science “science revealed expanded “heart “reason “will “faith

Resumo: O objetivo do artigo é identificar a semelhança das visões de Abai e B. Pascal, em relação ao aparato categórico, ideias-chave e especificidades da apresentação. No curso do estudo dessa questão, a abordagem histórico-filosófica foi escolhida, devido à necessidade de estudar as obras centrais no contexto da história mundial do pensamento. A hermenêutica foi escolhida como método principal, que permite a livre análise e interpretação de textos, revelando seu conteúdo sob a ótica de formas não clássicas de racionalidade. O método eclético, juntamente com a análise científica geral, síntese, comparação e generalização em um complexo, possibilita traçar paralelos facilmente entre fontes e conceitos diretamente não relacionados. No artigo, é determinado o pertencimento da filosofia de Abai e B. Pascal ao cordocentrismo. São reveladas as categorias de “coração”, “razão”, “vontade”, “fé”, “ciência” e sua interconexão. O escopo da afiliação de gênero dos pensadores é expandida. Resumo B categórico ideiaschave ideias chave apresentação questão históricofilosófica histórico filosófica pensamento principal textos racionalidade eclético geral síntese complexo relacionados cordocentrismo coração, coração , “coração” razão, razão “razão” vontade, vontade “vontade” fé, fé “fé” ciência “ciência interconexão expandida “coração “razão “vontade “fé

Abstract: The study of Ibn Taymiyyah’s ideas on haram and halal in Islam remains relevant for understanding Islamic jurisprudence, ethics, cultural identity and contemporary issues. The purpose of the paper is to analyze Ibn Taymiyyah’s works and identify his most important concepts for the Muslim community. The methods of analyzing fatwas, written by Ibn Taymiyyah, and methods of interpreting and comparing the concepts of forbidden and permitted in Islam were used to achieve the purpose of the study. The main conclusion of the study is that Ibn Taymiyyah was known for his research in Islamic law, theology and morality. The figure had conservative views, and due to his own reformist ideas, he was repeatedly convicted. Despite this, he criticized traditional teachings about Islam and supported the need to reform some aspects of Islamic practice. Ibn Taymiyyah attached great importance to the examination of Prophet Muhammad’s Quran and Sunnah to understand what is forbidden and allowed in various areas of Muslim life. He stressed the importance of a healthy diet, the need to follow Islamic principles in financial matters and the preservation of dignity and respectful behavior in all aspects of life. Abstract Taymiyyahs s jurisprudence ethics issues community fatwas law morality views convicted this practice Muhammads Muhammad life diet

Resumo: O estudo das ideias de Ibn Taymiyyah sobre o haram e o halal, no Islã, continua a ser relevante para a compreensão da jurisprudência islâmica, da ética, da identidade cultural e das questões contemporâneas. O objetivo do artigo é analisar as obras de Ibn Taymiyyah e identificar seus conceitos mais importantes para a comunidade muçulmana. Os métodos de análise das fatwas escritas por Ibn Taymiyyah e os métodos de interpretação e comparação dos conceitos de proibido e permitido, no Islã, foram usados para atingir o objetivo do estudo. A principal conclusão da pesquisa é que Ibn Taymiyyah era conhecido por suas pesquisas em lei islâmica, teologia e moralidade. Ele tinha visões conservadoras e, devido às suas próprias ideias reformistas, foi repetidamente condenado. Apesar disso, ele criticou os ensinamentos tradicionais sobre o Islã e apoiou a necessidade de reformar alguns aspectos da prática islâmica. Ibn Taymiyyah atribuiu grande importância ao exame do Alcorão e da Sunnah do Profeta Muhammad, a fim de entender o que é proibido e permitido, em várias áreas da vida muçulmana. Ele enfatizou a importância de uma dieta saudável, a necessidade de seguir os princípios islâmicos em questões financeiras e a preservação da dignidade e do comportamento respeitoso, em todos os aspectos da vida. Resumo halal islâmica ética contemporâneas muçulmana permitido moralidade reformistas condenado disso Muhammad saudável respeitoso

Résumé S’il y a la donnée objective concernant à l’avancée de l’agro-industrie sur le Cerrado et les discours qui la légitiment, ce processus ne se déroule pas dans un vide culturel. Derrière la structuration de ce qu’on appelle la «société de l’agriculture d’agro-industrie», se trouvent des sociabilités, des moralités et des hiérarchies constituées en tant que régularités sociales. En utilisant la méthode ethnographique appliquée entre 2018 et 2020 auprès d’acteurs représentatifs de cette société (dans le Pôle de l’Irrigation du Plateau Central, englobant des parties contiguës de Goiás, Minas Gerais et du District Fédéral), l’article vise à explorer les traits sociaux qui marquent le discours et l’apparence de ceux qui habitent cette société. En déplaçant l’attention des intérêts en jeu, nous mettons en évidence comment ses membres, en reproduisant des normes esthétiques et des récits cohérents partagés dans leurs réseaux, renforcent une unité de groupe créant des espaces communs et des liens intersubjectifs, délimitant un sentiment d’appartenance mobilisateur d’un mode particulier d’agir et de s’exprimer. Sil S il lavancée l avancée lagroindustrie agro industrie légitiment culturel quon qu on lagriculture agriculture dagroindustrie», dagroindustrie d industrie», d’agro-industrie» sociabilités sociales 201 202 dacteurs acteurs lIrrigation Irrigation Central Goiás Fédéral, Fédéral , Fédéral) larticle article lapparence apparence lattention attention jeu membres réseaux intersubjectifs dappartenance appartenance dun dagir agir sexprimer. sexprimer s exprimer. exprimer s’exprimer dagroindustrie» industrie» d’agro-industrie 20 2

Resumen Si existe un dato objetivo relacionado con el avance del agronegocio sobe el Cerrado y los discursos que lo legitiman, ese proceso se desarrolla en un vacío cultural. Detrás de la estructuración de lo que se ha llamado “sociedad del agronegocio” se encuentran sociabilidades, moralidades y jerarquías constituidas como regularidades sociales. Recurriendo al método etnográfico aplicado entre 2018 y 2020 con actores representativos de esa sociedad (en el Polo de Irrigación del Planalto Central, abarcando porciones contiguas de Goiás, Minas Gerais y el Distrito Federal), este artículo tiene como objetivo explorar los rasgos sociales que marcan el decir y el aparecer de quien habita tal sociedad. Al desplazar la atención a los intereses en juego, evidenciamos como sus miembros, al reproducir patrones estéticos y narrativas coherentes compartidas en sus redes, refuerzan una unidad de grupo creadora de espacios comunes y vínculos intersubjetivos, delimitando un sentido de pertenencia que moviliza un modo particular de actuar y expresarse. legitiman cultural sociabilidades 201 202 Central Goiás Federal, Federal , Federal) juego miembros redes intersubjetivos expresarse 20 2

Abstract While there is objective data regarding the advancement of agribusiness in the Cerrado region and discourses that legitimize it, such a process does not occur in a cultural vacuum. Behind the structuring of what has been called the “agribusiness society” lie social regularities in the form of sociabilities, moralities, and hierarchies. Using the ethnographic method applied between 2018 and 2020 with actors representative of this society (in the Central Plateau Irrigation Zone, encompassing contiguous portions of the states of Goiás, Minas Gerais, and the Federal District), this article aims to explore social traits that mark the speech and appearance of those inhabiting this society. By shifting the attention to interests at play, we demonstrate how its members – as they reproduce aesthetic patterns and coherent narratives shared within their networks – reinforce a sense of group unity that creates common spaces and intersubjective bonds, fabricating a sense of belonging that motivates a particular way of acting and expressing. it vacuum sociabilities moralities hierarchies 201 202 Zone Goiás Gerais District, District , District) play bonds expressing 20 2

Resumo Se há o dado objetivo relativo ao avanço do agronegócio sobre o Cerrado e discursos que o legitimam, tal processo não ocorre num vazio cultural. Por trás da estruturação do que se tem chamado de “sociedade do agronegócio” encontram-se sociabilidades, moralidades e hierarquias constituídas enquanto regularidades sociais. Recorrendo-se ao método etnográfico aplicado entre 2018 e 2020 junto a atores representativos dessa sociedade no Polo de Irrigação do Planalto Central, envolvendo porções contíguas de Goiás, Minas Gerais e Distrito Federal, o artigo tem como objetivo explorar traços sociais que marcam o dizer e o aparecer de quem habita tal sociedade. Ao deslocar a atenção dos interesses em jogo, evidenciamos como seus membros, ao reproduzirem padrões estéticos e narrativas coerentes partilhadas em suas redes, reforçam uma unidade de grupo criadora de espaços comuns e vínculos intersubjetivos, delimitando um sentido de pertencimento mobilizador de um modo particular de agir e expressar. legitimam cultural encontramse encontram sociabilidades Recorrendose Recorrendo 201 202 Central Goiás Federal jogo membros redes intersubjetivos expressar 20 2

Abstract Neoliberalism may be best understood as a worldview that has exercised notorious hegemony in Western societies, especially since the early 1980s. In this sense, this text addresses one of the leading exponents of neoliberalism – Friedrich A. Hayek – and the notions of spontaneous order and methodological individualism, as formulated in his version of neoliberal theory. The objective of the undertaken effort was to demonstrate that the relationship existing in this author’s work between the defense of the neoliberal “metaphysical” spontaneous order of the market and an atomized understanding of the subject has, as a result, the centrality of a market sociability with de-legitimizing and corrosive implications for the modern Enlightenment sense of human (cultural) training. Among the possible consequences of this relationship is the weakening of key topics, such as action, freedom, equality, social justice, and autonomy, under the prism of a post-conventional morality demanded by today’s complex, plural, and unequal societies. From this perspective, the conclusion points to the need to recover the philosophical concept of action, formulated by the classical philosophical tradition, a post-metaphysical and post-traditional view of social order, a post-conventional conception of morality, and a social conception of freedom. societies 1980s s A individualism theory authors author metaphysical “metaphysical result delegitimizing de legitimizing cultural (cultural training topics action freedom equality justice autonomy postconventional post conventional todays today complex plural perspective tradition postmetaphysical posttraditional traditional

Resumo O neoliberalismo pode ser mais bem compreendido como uma visão de mundo, que tem exercido notória hegemonia nas sociedades ocidentais, sobretudo, a partir do início dos anos 1980. Neste sentido, o presente texto trata de um dos principais expoentes do neoliberalismo – Friedrich A. Hayek – e das noções de ordem espontânea e de individualismo metodológico, conforme formuladas na sua própria versão da teoria neoliberal. O objetivo, com o esforço empreendido, é demonstrar que a relação existente na obra desse autor entre a defesa da ordem espontânea “metafísica” neoliberal do mercado e uma compreensão atomizada de sujeito tem, como resultado, a centralidade de uma sociabilidade de mercado, que tem implicações desligitimadoras e corrosivas para o sentido moderno iluminista da formação (cultural) humana. Dentre as possíveis consequências resultantes dessa relação, estão o enfraquecimento de temas chaves, tais como ação, liberdade, igualdade, justiça social e autonomia, sob o prisma de uma moralidade pós-convencional demandada pelas atuais sociedades complexas, plurais e desiguais. Dessa perspectiva, a conclusão aponta para a necessidade de recuperação do conceito filosófico de ação, o qual é formulado pela tradição filosófica clássica, de uma visão pós-metafísica e pós-tradicional de ordem social, de uma concepção pós-convencional de moralidade, bem como de uma concepção social de liberdade. mundo ocidentais sobretudo 1980 A metodológico objetivo empreendido metafísica “metafísica resultado cultural (cultural humana chaves ação liberdade igualdade autonomia pósconvencional pós convencional complexas desiguais perspectiva clássica pósmetafísica póstradicional tradicional 198 19 1

Résumé Cet article reflète sur la notion anthropologique d’animatisme, un stade préanimiste de l’humanité auquel Freud a fait recours dans son texte Totem et Tabu. Avec cette notion, il amplifie son objectif de révéler l’origine de la religion et de la moralité afin d’aussi aborder l’origine et le destin de l’humanité. Cet objectif a été poursuivi dans un dialogue constant avec les théories psychiatriques de l’hérédité et de la dégénérescence du XVIIIe et du XIXe siècle. Les théories conçues par Tissot, Pine, Lucas, Morel, Esquirol, Magnan, Legrain, Charcot, entre autres, seront brièvement présentées dans cet article. Enfin, cet article propose aussi de présenter et mettre en débat quelques travaux de Freud, où les théories de l’hérédité et de la dégénération ont été resignifiées pour ce qui est des concepts de fixation et de régression, élargissant ainsi les fondements de ce qu’on pourrait appeler sa philosophie psychanalytique décliniste de l’histoire, une philosophie révélatrice d’un nouveau sens et d’une nouvelle direction concernant l’origine et le destin de l’humanité. danimatisme, danimatisme d animatisme, animatisme d’animatisme lhumanité l humanité Tabu lorigine origine daussi lhumanité. humanité. lhérédité hérédité siècle Tissot Pine Lucas Morel Esquirol Magnan Legrain Charcot autres Enfin régression quon qu on lhistoire, lhistoire histoire, histoire l’histoire dun dune

Resumen Este artículo reflexiona sobre la noción antropológica de animatismo, etapa preanimista de la humanidad, a la que recurrió Freud en Tótem y tabú. Con ella amplió su objetivo de revelar el origen de la religión y la moral, extendiéndolo al origen y destino de la humanidad. Un objetivo que también persiguió en diálogo con las teorías psiquiátricas de la herencia y la degeneración de los siglos XVIII y XIX. En este artículo se presentan brevemente las teorías concebidas por Tissot, Pinel, Lucas, Morel, Esquirol, Magnan, Legrain, Charcot, entre otros. Finalmente, este artículo también presenta y discute algunos trabajos de Freud, en los que las teorías de la herencia y la degeneración fueron resignificadas bajo las de la fijación y la regresión, ampliando los fundamentos de lo que sería su filosofía psicoanalítica declinista de la historia, revelando un nuevo sentido y dirección tanto para el origen como para el destino de la humanidad. animatismo humanidad tabú moral XIX Tissot Pinel Lucas Morel Esquirol Magnan Legrain Charcot otros Finalmente regresión historia

Abstract This article reflects on the anthropological notion of animatism, a pre-animist stage of humanity, to which Freud resorted in Totem and Taboo. With it he broadened his aim of revealing the origin of religion and morality, extending it to the origin and destiny of humanity. An objective that he also pursued in dialogue with the psychiatric theories of heredity and degeneration of the 18th and 19th centuries. Theories conceived by Tissot, Pinel, Lucas, Morel, Esquirol, Magnan, Legrain, Charcot, among others, are briefly presented in this article. Finally, this article also presents and discusses some works by Freud, in which the theories of heredity and degeneration were resignified under those of fixation and regression, expanding the foundations of what would be his declinist psychoanalytic philosophy of history, revealing a new meaning and direction for both the origin and the destiny of humanity. animatism preanimist pre animist humanity Taboo morality th centuries Tissot Pinel Lucas Morel Esquirol Magnan Legrain Charcot others Finally regression history

Resumo Este artigo reflete sobre a noção antropológica de animatismo, um estádio pré-animista da humanidade, à qual Freud recorreu em Totem e tabu. Com ela, ampliou seu objetivo de revelar a origem da religião e da moralidade, estendendo-o à origem e ao destino da humanidade. Objetivo que também perseguiu em interlocução com as teorias psiquiátricas da hereditariedade e da degeneração dos séculos XVIII e XIX. Teorias concebidas por Tissot, Pinel, Lucas, Morel, Esquirol, Magnan, Legrain, Charcot, entre outros, sumariamente apresentadas neste artigo. Por fim, este artigo também apresenta e põe em discussão algumas obras de Freud, nas quais as teorias da hereditariedade e da degeneração foram ressignificadas sob as de fixação e regressão, ampliando os fundamentos do que seria sua filosofia psicanalítica declinista da história, reveladora de um novo sentido e direção tanto para a origem, quanto para o destino da humanidade. animatismo préanimista pré animista humanidade tabu ela moralidade estendendoo estendendo XIX Tissot Pinel Lucas Morel Esquirol Magnan Legrain Charcot outros fim regressão história

Abstract: In the 1980s, the new humanism ethical criticism gradually returned to the mainstream of Western literary theory and criticism academia, realizing the ethical turn of literary theory criticism. The New Aristotelian camp is represented by Wayne Booth and Martha Nussbaum, who inherit Aristotelian virtue ethics theory. From the perspective of ethics and morality, literary research and criticism are conducted, and the structure of new humanism ethical criticism is established. The research, combined with the background of the times, makes a historical interpretation of the ethical turn of contemporary Western literary theory and analyzes the reasons and basic characteristics of the ethical turn of literary criticism. Based on Wayne Booth’s and Martha Nussbaum’s theories, this paper explores the ethical turn and development of literary criticism from the New Aristotelian perspective. The New Aristotelian doctrine emphasizes the moral significance of literature, explores the ethical issues and promotes the more in-depth and systematic analysis and discussion of Western literary criticism on the ethical level. The research makes an in-depth analysis of the promoting role of the new Aristotelianism behind the ethical turn of contemporary Western literary theory and provides a new perspective for the interpretation of the ethical turn of contemporary Western literary theory. Abstract 1980s s academia Nussbaum morality conducted established times Booths Nussbaums theories literature indepth in depth level

Resumen: En la década de 1980, la crítica ética del nuevo humanismo volvió gradualmente a la corriente principal de la academia occidental de teoría y crítica literarias, materializando el giro ético de la crítica de la teoría literaria. Con el trasfondo histórico de la contención del pensamiento entre varias escuelas, el Nuevo Aristotelismo y el Deconstruccionismo han formado dos grandes campos del giro ético en la crítica literaria. Entre ellos, el Nuevo Aristotelismo está representado por Wayne Booth y Martha Nussbaum, herederos de la teoría aristotélica de la ética de la virtud. Desde la perspectiva de la ética y la moral, se llevan a cabo la investigación y la crítica literarias, y se establece la estructura de la crítica ética del nuevo humanismo. La investigación, combinada con los antecedentes de la época, hace una interpretación histórica del giro ético de la teoría literaria occidental contemporánea, y analiza las razones y características básicas del giro ético de la crítica literaria. Basándose en las teorías de Wayne Booth y Martha Nussbaum, este trabajo explora el giro ético y el desarrollo de la crítica literaria en la perspectiva neoaristotélica. Resumen 1980 literarias escuelas ellos Nussbaum virtud moral época contemporánea neoaristotélica 198 19 1