Abstract The use of artificial intelligence (AI) in laboratory medicine (LM) has led to a qualitative leap in the diagnosis of diseases that afflict humans. The development of robots for measurement, calculation and prediction has increased the reliability, validity and reproducibility of AI diagnostic tests, leading to an easy choice of such technology in the clinical laboratory. However, AI in LM entails several ethical reflections that need to be considered. The incipient technology under development, the presence of cognitive biases in algorithms and data, the uncertainty of robot performance, technological limitations, the threat to privacy, and the absence of a legal framework open ethical conflicts that lacerate human equity, safety, and autonomy. The technological imperative of AI in LM must not overcome responsibility, nor infringe on the dignity of the person.

Resumen El uso de la Inteligencia artificial (IA) en la Medicina de laboratorio (ML) ha provocado un salto cualitativo en el diagnóstico de enfermedades que aquejan al ser humano. El desarrollo de robots para la medición, cálculo y predicción ha aumentado la confiabilidad, validez y reproducibilidad de las pruebas diagnósticas con IA, induciendo a una fácil elección de dicha tecnología en el laboratorio clínico. Sin embargo, la IA en la ML entraña una serie de reflexiones éticas que deben considerarse. La incipiente tecnología en desarrollo, la presencia de sesgos cognitivos en los algoritmos y datos, la incertidumbre del funcionamiento del robot, las limitaciones tecnológicas, la amenaza a la privacidad y la ausencia de un marco legal abren conflictos éticos que laceran la equidad, la seguridad y la autonomía del hombre. El imperativo tecnológico de la IA en la ML no debe superar la responsabilidad, ni atentar contra la dignidad de la persona.

Abstract: The notion of natura took on a transcendental meaning in medieval times. Essentially, human beings did not belong to a natural order, but rather a supernatural one. Hence, the important thing was not the search for an orientation toward nature above all, but the subsequent adaptation to the supernatural. Mortals experienced freedom in the realm of nature, but natura did not guarantee them the measure of morality. Human nature thus received its ultimate identification beyond its natural being; that is, on the transcendental plane. Judeo-Christianity assigned the main role of creation to humanity and the more it participated in the divine likeness, the less it differed from the Creator, thus taking the path to redemption. This article will address the relationship between medieval conceptions of nature and the belief that human beings were the only species created “in the image and likeness of God.” Having discussed this link, it will examine from a philosophical perspective how this belief has resulted in what I have called “theo-narcissism” before indicating possible ways to overcome this problem.

Resumen: En la Época Medieval la noción de natura adquirió un sentido trascendente. El ser humano, en esencia, no pertenecía a un orden natural, sino a uno sobrenatural; de ahí que lo relevante no fuese ante todo la búsqueda de la orientación hacia la naturaleza, sino la adecuación ulterior a lo sobrenatural. En el ámbito de la naturaleza los mortales experimentaban libertad, pero la natura no les garantizaba la medida de la moralidad. La naturaleza humana recibió así su identificación última fuera de su ser natural, es decir, en el plano trascendente. El judeocristianismo le atribuyó al ser humano el rol principal de la creación y mientras más partícipe era de la semejanza divina menos se diferenciaba del Creador, encaminándose de esta manera a la redención. En este artículo se abordará la relación entre las concepciones medievales de la naturaleza y la creencia de que el ser humano fue la única especie creada ‘a imagen y semejanza de Dios’. Develado este vínculo, se sondeará, desde una perspectiva filosófica, cómo ha redundado esta creencia en lo que he denominado “teonarcisismo” con el objetivo de señalar, finalmente, posibles formas de superación de esta problemática.

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 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

RÉSUMÉ Cet article fournit une analyse complète du personnage de Vesper Lynd dans Casino Royale de Ian Fleming, en comparant son portrait à la fois dans le roman original et dans son adaptation cinématographique. À travers une exploration des représentations de genre, de l'héroïsme, de la moralité et des dynamiques interpersonnelles, la discussion plonge dans les complexités du personnage de Vesper Lynd en tant que miroir de James Bond. Le texte examine comment son personnage remet en question les normes de genre traditionnelles et les notions d'héroïsme, tout en suscitant des dilemmes moraux pour Bond. En analysant les différences entre le livre et le film, il révèle les nuances de sa caractérisation comme un personnage aux multiples facettes qui transcende l'archétype de la Bond girl, offrant une réflexion profonde sur la nature humaine.

RESUMEN Este artículo proporciona un análisis exhaustivo del personaje Vesper Lynd en Casino Royale de Ian Fleming, comparando su interpretación tanto en la novela original como en su adaptación cinematográfica. A través de una exploración de las representaciones de género, el heroísmo, la moralidad y las dinámicas interpersonales, la discusión profundiza en las complejidades del personaje de Vesper Lynd como espejo de James Bond. El texto examina cómo su personaje desafía las normas tradicionales de género y las nociones de heroísmo, al tiempo que genera dilemas morales para Bond. Al analizar las diferencias entre el libro y la película, se revelan los matices de su caracterización como un personaje multifacético que trasciende el arquetipo de la chica Bond, ofreciendo una profunda reflexión sobre la naturaleza humana.

RESUMO Este artigo fornece uma análise abrangente da personagem Vesper Lynd em Casino Royale, de Ian Fleming, comparando sua representação tanto no romance original quanto em sua adaptação cinematográfica. Através da exploração das representações de género, do heroísmo, da moralidade e da dinâmica interpessoal, a discussão investiga as complexidades da personagem de Vesper Lynd como um espelho de James Bond. O texto examina como sua personagem desafia as normas tradicionais de gênero e as noções de heroísmo, ao mesmo tempo que suscita dilemas morais para Bond. Ao analisar as diferenças entre o livro e o filme, revela as nuances de sua caracterização como uma personagem multifacetada que transcende o arquétipo da Bond girl, oferecendo uma reflexão profunda sobre a natureza humana.

ABSTRACT This paper provides a comprehensive analysis of Vesper Lynd in Fleming's Casino Royale, comparing her portrayal in both the novel and its film adaptation. Through an exploration of gender representations, heroism, morality, and interpersonal dynamics, the discussion delves into the complexities of Lynd as a mirror to James Bond. It examines how she challenges traditional gender norms and notions of heroism, while also prompting moral dilemmas for Bond. By analysing the differences between the media, it reveals the nuances of her characterization as a multifaceted character who transcends the archetype of the Bond girl, offering a profound reflection on human nature.

Resumen Este artículo propone algunos de los principales elementos teóricos y conceptuales para fundamentar los derechos de los animales. Este tipo de derechos ha encontrado serias restricciones en el concepto vigente de derechos humanos, el cual ha sido construido a partir de una tradición centrada en el individuo moderno, dotado de conciencia, lenguaje y juicio para actuar conforme a la moral y al derecho. Al tratarse de la única criatura que puede autodeterminarse y ser libre, el ser humano tiene un valor intrínseco, la dignidad, que no tendrían los animales y que lo hace merecedor del máximo estatus moral y de protección jurídica. Esto lleva al problema que se busca enfrentar: cómo superar las limitaciones del concepto de derechos humanos que impiden la fundamentación del estatus moral y quizá de unos derechos básicos de los animales. El diseño metodológico de la investigación consiste, por una parte, en la descripción de los principales planteamientos teóricos que, desde la teoría moral y política, se han propuesto en relación con los derechos de los animales; por otra parte, con la formulación analítica de algunas distinciones conceptuales que permiten avanzar en la fundamentación de los derechos de los animales. Este análisis muestra que no existe una simetría entre derechos y deberes; que la dignidad puede ser vista desde dos acepciones, intrínseca y extrínseca; que existe diferencia entre agentes morales y sujetos de derechos; y que estos elementos permiten entender el lugar que ocupan humanos y animales en una misma comunidad moral y jurídica. En conclusión, estas distinciones facilitan definir con mayor claridad unos derechos básicos para los animales y ampliar el espectro acerca de quiénes pueden ser sujetos de derechos.

Abstract This article proposes some of the principal theoretical and conceptual elements to support animal rights. This right type has found severe restrictions in the current concept of human rights, built from a tradition focused on the modern individual endowed with conscience, language, and judgment to act by morality and law. Being the only creatures that can self-determine and be free, human beings have an intrinsic value and dignity that animals would not have, which makes them deserving of the highest moral status and legal protection. This leads to the problem we seek to tackle: how to overcome the limitations of the concept of human rights that prevent the foundation of the moral status and perhaps fundamental rights of animals. The methodological design of the research consists, on the one hand, of the description of the main theoretical approaches that have been raised from moral and political theory about animal rights and, on the other hand, of some proposals and conceptual distinctions that allow progress in the foundation of animal rights. This analysis shows that there is no symmetry between rights and duties, that dignity can be seen from two perspectives, intrinsic and extrinsic, that there is a distinction between legal persons and rights-holders, and that all these elements allow us to more adequately understand the place that humans and animals occupy in the same ethical and legal community. In conclusion, these distinctions will enable us to formulate fundamental animal rights more clearly and expand the spectrum of rights-holders.

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.

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.

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 Since 2020, in Colombia it is required that students pursuing bachelor’s degrees in foreign languages obtain a level of sufficiency (C1), which affirms the validity of the knowledge of the language and culture as a degree requirement (MEN, 2017). Language policy posits that language tests measure students’ language skills as well as (inter)cultural notions and attitudes. However, from a socio-cognitive lens, the conception of the tests does not say much about the cognitive and social processes that become crucial for taking the exams. Therefore, it seems relevant to review the ontology of institutional language exams and to identify which factors give coherence and validity to the passing of such tests as a degree requirement. To achieve this, a phenomenological description is proposed. The hypothesis of this article is as follows: language tests, instead of measuring the linguistic and (inter)cultural skills of students, are actually concerned with, above all, their social and cognitive systems, especially morality. As a result, there is a strong case to be made for profound and rapid changes to the convention of employing standardized tests as a degree requirement.

Resumen Desde el 2020, en Colombia es requerido que los estudiantes de licenciaturas en lenguas (modernas o extranjeras) obtengan un nivel de suficiencia (C1), el cual valida el conocimiento de la lengua y la cultura como requisito de grado (Ministerio de Educación Nacional (MEN), 2017). La política lingüística postula que los exámenes de lengua midan las habilidades lingüísticas, así como las nociones y actitudes (inter)culturales de los estudiantes. Sin embargo, desde un lente sociocognitivo, la concepción de los exámenes no dice mucho sobre los procesos cognitivos y sociales que se tornan cruciales para la concepción misma de las pruebas. Por lo tanto, parece relevante revisar la ontología de los exámenes institucionales de lengua y poder identificar qué aspecto da coherencia y validez a la necesidad de obtener dichos exámenes como requisito de grado. Para lograr esto, se propone una descripción fenomenológica, postulando la siguiente hipótesis: los exámenes de lengua en lugar de medir las habilidades lingüísticas e (inter)culturales de los estudiantes, circundan, sobre todo, sus sistemas sociales y cognitivos, en especial, la moral. Como resultado, se podría postular que la concepción de los exámenes como requisito de grado requiere de cambios profundos a corto plazo.

Abstract The article explores the ideas about citizens and its relationship with the body in the Mexican urban school in the mid-twentieth century through the novel Don Justo. The text was written by the doctor, researcher and academic of the UNAM José Gómez Robleda. The novel allows us to investigate from literary fiction the role of the urban school and the teacher, the features of the dominant mestizo citizenship and the predominance of this morality to the detriment of other forms of social action.

Resumen El artículo explora las ideas de ciudadanía y su relación con el cuerpo en la escuela urbana mexicana de mediados del siglo XX a través de la novela Don Justo, texto escrito por el médico, investigador y académico de la Universidad Nacional Autónoma de México, José Gómez Robleda. La novela permite investigar, desde la ficción literaria, el papel de la escuela urbana y del docente, los rasgos de la ciudadanía mestiza dominante, así como el predominio de esta moralidad en detrimento de otras formas de actuación social.

Résumé Dans le contexte scolaire mexicain du milieu du 20ème siècle, le concept de citoyenneté ainsi que sa relation avec le corps humain, sont explorés par cet article à travers l’étude du roman Don Justo. Ce livre a été écrit par José Gómez Robleda, médecin, chercheur et professeur à l´UNAM. La fiction littéraire permet à l’auteur de ce roman de présenter les résultats de recherches sur le rôle de l´école urbaine et de l´enseignant, sur les caractéristiques de la population métisse dominante ainsi que la prévalence de leur moralité au détriment d´autres formes d´action sociale.

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 ”.

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.