Abstract The birth of the liberal system of education in the Roman Empire and its expansion, after the French revolution through pedagogical naturalism along the paths of Western education, its diversification through the new school movement means the installation from the conjunctural to the structural of a soft pedagogy that, with the emergence of emotional intelligences, infantilises education from the devaluation of discipline, effort and study as an arduous and slow process. To this, after the pandemic, online education intensifies and algorithms appear as agile solutions to accelerate and simplify the teaching-learning processes. The desire to make education profitable means the viralisation and hegemony of neoliberal budgets at all levels of education systems, progressively transforming higher education into theme parks at the service of transnationals where gamification replaces pedagogy and didactics replaces epistemologies, emptying universities of knowledge to turn them into higher institutions of entertainment. Re-reading memory not in order to commune with the past, but to analyse the intentions that founded universities as institutions that hosted slow pedagogies, based on study and discipline to dissolve the discourses ascribed to power and to be sources of contextualised and problematic truths, capable of disputing authoritarianisms' status quo through a dialogue of knowledge necessary for the construction of the imaginary of the community.

Resumen El nacimiento del sistema liberal de enseñanza en el imperio romano y su expansión, tras la revolución francesa, a través del naturalismo pedagógico, por las sendas de la educación occidental, su diversificación mediante el movimiento de la escuela nueva, significa la instalación desde lo coyuntural a lo estructural de una pedagogía blanda que, con la emergencia de las inteligencias emocionales, infantiliza la educación desde la devaluación de la disciplina, el esfuerzo y el estudio como un proceso arduo y lento. A ello, tras la pandemia, se intensifica la educación online y aparecen los algoritmos como soluciones ágiles para acelerar y simplificar los procesos de enseñanza-aprendizaje (la educación se vuelve sólo aprendizaje). Los deseos de rentabilizar la educación significan la viralización y hegemonía de los presupuestos neoliberales en todos los niveles de los sistemas educativos, transformando las instituciones de educación superior, progresivamente, en parques temáticos al servicio de las transnacionales donde la gamificación sustituye a la pedagogía y las didácticas a las epistemologías, vaciando las universidades de saberes para convertirlas en instituciones de entretenimiento. Releer el pasado, no para comulgar con él, sino para recuperar las intenciones que fundaron las universidades como instituciones que hospedaron unas pedagogías lentas, basadas en el estudio y la disciplina, capaces de educar sujetos capaces de disolver los discursos adscritos al poder y, ser fuentes de verdades contextualizadas y problemáticas; capaces, en suma, de disputar a los autoritarismos su estatus quo mediante un diálogo de saberes necesario para la construcción del imaginario de lo comunitario.

RESUMEN Introducción: En Cuba se dispone de un sistema de normas cubanas de seguridad y salud en el trabajo como instrumentos que estandarizan los métodos de medición y los criterios de evaluación del ruido en los puestos y áreas de trabajo, pero carece de una guía de buenas prácticas que permita el empleo de los resultados de las evaluaciones como potenciales pruebas para la investigación científica del factor de riesgo. Objetivo: Proponer los requisitos mínimos para una guía de buenas prácticas en el estudio del factor de riesgo ruido laboral. Métodos: Se desarrolla un proceso de búsqueda de consenso entre expertos, a través de la técnica de los cuatro procesos de resolución de problemas para proponer los requisitos mínimos que se deben considerar en las evaluaciones de ruido laboral. Resultados: Se establecieron los requisitos mínimos necesarios en los estudios de ruido respetando las normativas nacionales, lo que se estructuró en los siguientes elementos: glosario de términos, métodos de medición por el objetivo que se persigue, criterios de evaluación del ruido, métodos de medición por el tipo de puesto de trabajo (puestos de trabajos fijos, variables y aleatorios), finalidad de las evaluaciones, requisitos medibles, utilidad del mapa de ruido y requisitos informativos. Conclusiones: La guía elaborada propone mejoras metodológicas dentro de la investigación experimental del ruido laboral, ella no obliga sino solo recomienda una estrategia investigativa, da espacio a las interpretaciones personales y referencias elaboradas como verdades hipotéticas consensuadas, las que a futuro pueden incidir en nuevas propuestas metodológicas y normativas.

ABSTRACT Introduction: In Cuba it exists a system of Cuban norms of security and health in the work like instruments that standardize the mensuration methods and the approaches of evaluation of the noise in the positions and work areas, but it lacks a guide of good practical that allows the employment of the results of the evaluations like potentials tests for the scientific investigation of the factor of risk. Objective: To propose the minimum requirements for a guide of good practical in the study of the factor of risk labor noise. Methods: A process of consent search is developed among experts, through the technique of the four processes of resolution of problems to propose the minimum requirements that should be considered in the evaluations of labor noise. Results: The necessary minimum requirements settled down in the studies of noise respecting the normative ones national, what was structured in the following elements: glossary of terms, mensuration methods for the objective that is pursued, approaches of evaluation of the noise, mensuration methods for the type of work position (positions of fixed works, variables and aleatory), purpose of the evaluations, requirements metrological, utility of the map of noise and informative requirements. Conclusions: The elaborated guide proposes methodological improvements inside the experimental investigation of the labor noise, she doesn't force but alone it recommends an investigative strategy, it gives space to the personal interpretations and references elaborated as truths hypothetical, those that can impact in new methodological and normative proposals to future.

RESUMO O que custa dizer a verdade? Neste artigo discutimos o processo de se afirmar como sujeito transgênero tendo em vista as possibilidades tecnológicas (médicas, de escrita, de comunicação) e normativas de cada período histórico e cultural. Ao considerar o dizer-a-verdade-sobre-si, é preciso levar em conta os modos como o regime de verdade atua sobre os sujeitos, ora afirmando sobre suas subjetividades por saberes avalizados, ora pelos modos como individualmente faz ressoar tais verdades sobre suas experiências de vida, os movendo a inventar modos de vivenciá-la, reafirmando ou subvertendo tecnologias e discursos. Na primeira parte, discutimos o atravessamento das tecnologias na ação de dizer-a-verdade-sobre-si de sujeitos trans e, na segunda, a influência da normatividade de gênero nos regimes de verdade, arguindo favoravelmente ao uso do termo “transgênero” por centrar-se nas relações poder a partir da categoria gênero.

ABSTRACT What does it cost to tell the truth? In this article we discuss the process of asserting oneself as a transgender subject considering the technological (medical, writing, communication) and normative possibilities of each historical and cultural period. When considering the telling-the-truth-about-yourself, it is necessary to take into account the ways in which the regime of truth acts on the subjects, sometimes affirming about their subjectivities by endorsed knowledge, sometimes by the ways in which they individually resonate such truths about their life experiences, moving them to invent ways of experiencing it, reaffirming or subverting technologies and discourses. In the first part, we discuss the crossing of technologies in the action of telling the truth about yourself by trans subjects and, in the second part, the influence of gender normativity in truth regimes, arguing favorably to the use of the term “transgender” for focusing on the gendered power relations.

Abstract Throughout history, oppressors have used multiple forms of violence to impose their own logic on the human universe they oppress. One such form is epistemic violence, which is based on the monopoly control of truth and the hijacking of universality. Those who apply this violence seek to convince everyone of the absolute character of their supposed truths, of the quasi-natural universality of their ways of thinking, of living, of organizing socially. Truth and universality are ineludible objects in dispute between conservative and emancipating forces. The scenario of this complaint today reaches global dimensions. Life itself is at stake. It is obvious that, without an undermining of oppressive truths and predatory particularisms dressed-up as universalities, social emancipation is not feasible. It is also not possible to conserve life. Unlimited growth, the permanent trend towards wealth accumulation, the pursuit at all costs of profit, make capital increasingly incompatible with life. False truths, such as the inevitable centrality of the market and the natural character of capitalism, must be dismantled. Following the logical-deductive method, this work aims to speak critically of the truth, but not denying its existence. This work speaks critically of truth, but does not negate its existence. Attempts are made to uncover the social conditions of the possibility of truth. It seeks to describe how truth can and should exist, if it aspires to be free and decolonized within a social paradigm such as Our America.

Resumen Entre las múltiples formas de violencia que los opresores históricamente han utilizado para imponer su lógica propia al universo humano que oprime, está la ‘violencia epistémica’. Ella se basa en el control monopólico de la ‘verdad’ y en el secuestro de la universalidad. Quienes la aplican buscan convencer a todos del carácter absoluto de sus supuestas verdades, de la universalidad cuasi-natural de sus maneras de pensar, de vivir, de organizarse socialmente. ‘Verdad’ y ‘universalidad’ se convierten en insoslayables objetos disputables entre las fuerzas conservadoras y los empujes emancipadores de los pueblos. El escenario de esta disputa alcanza hoy dimensiones globales. Lo que está en juego es la vida misma. Es obvio que, sin echar abajo las ‘verdades opresoras’ y los ‘particularismos depredadores’ vestidos de ‘universalidad’, la emancipación social no sería factible. Tampoco sería posible la conservación de la vida. El crecimiento ilimitado, la propensión permanentemente acumulativa de riquezas, la vocación hacia la maximización a toda costa de ganancias, hacen tendencialmente incompatible al capital con la vida. Es preciso desmontar las falsas verdades que han convertido en sentido común la centralidad supuestamente inevitable del mercado, que han transformado al capitalismo en el modo natural de convivencia humana. Siguiendo el método lógico-deductivo, este trabajo tiene como objetivo hablar críticamente de la verdad, pero no negando su existencia, sino intentando develar las condiciones sociales de su posibilidad, de cómo puede y debe vivir la verdad si aspira a ser libre y descolonizada en un marco social como el de nuestra América.

Resumen El presente artículo de reporte de caso educativo presenta una serie de preguntas disruptivas que buscan cuestionar la actividad científica natural desde la ciencia escolar. Se espera que los maestros enriquezcan su retórica al momento de interpretar y explicar los acontecimientos científicos tratados en el aula. Esto a partir del análisis de algunos casos sucedidos en la historia de las ciencias, por ejemplo, sobre la naturaleza de la materia, el concepto de vacío, la teoría de los gases, y el modelo matemático de Dirac, a partir de conceptos como verdad, hecho científico, fenómeno y experimentación, en el marco de un seminario doctoral, desde la perspectiva metodológica de la investigación acción participativa, la relatoría y grabación de las discusiones como instrumentos de recolección de la información. Finalmente, se considera que los profesores deben asumir una concepción de ciencia como producto cultural que permita la problematización del mundo a través de la construcción e implementación de modelos científicos escolares. Es precisamente al momento de construir dichos modelos que se hace necesario formular las preguntas realizadas en esta disertación.

Abstract This research article presents a series of disruptive questions that seek to question natural scientific activity from school science. Teachers are expected to enrich their rhetoric when interpreting and explaining scientific events discussed in the classroom. This is based on the analysis of some cases that have occurred in the history of science, for example, on the nature of matter, the concept of vacuum, the theory of gases, and Dirac's mathematical model, based on concepts such as truth, scientific fact, phenomenon, and experimentation, within the framework of a doctoral seminar, from the methodological perspective of participatory action research, the reporting and recording of discussions as instruments for collecting information. Finally, it is considered that teachers must assume a conception of science as a cultural product that allows the problematization of the world through the construction and implementation of school scientific models. It is precisely at the time of building these models that it is necessary to formulate the questions posed in this dissertation.

Resumo Este artigo de pesquisa apresenta uma série de questões diruptivas que buscam questionar a atividade científica natural das ciências escolares. Os professores devem enriquecer sua retórica ao interpretar e explicar eventos científicos discutidos em sala de aula. Baseia-se na análise de alguns casos ocorridos na história da ciência, por exemplo, sobre a natureza da matéria, o conceito de vácuo, a teoria dos gases e o modelo matemático de Dirac, baseado em conceitos como a verdade, fato científico, fenômeno e experimentação, no âmbito de um seminário de doutorado, na perspectiva metodológica da pesquisa-ação participativa, o relato e o registro das discussões como instrumentos de coleta de informação. Por fim, considera-se que os professores devem assumir uma concepção de ciência como um produto cultural que permite a problematização do mundo por meio da construção e implementação de modelos científicos escolares. E justamente no momento da construção desses modelos que se faz necessário formular as questões colocadas nesta dissertação.

Resumo: Neste artigo são comparados os discursos produzidos pelo movimento transfeminista, pela medicina e pela psicanálise, buscando pontos de encontro e de divergência em relação à questão do corpo em pessoas trans. Realizamos uma revisão bibliográfica através da Análise de Conteúdo de Laurence Bardin. As categorias que se destacaram foram: saúde/doença (medicina), autonomia (movimento transfeminista) e subjetividade (psicanálise). Os três discursos, articulados através dessas categorias, tornaram evidente a existência de diferentes sentidos atribuídos ao corpo, a partir da produção de verdades de cada um. O diálogo, necessário quando se trata de intervenções corporais, reivindicação de direitos ou compreensão do eventual sofrimento, pode ou não ocorrer, a depender do regime discursivo em que o sentido ao corpo é atribuído.

Abstract: This article compares the discourses produced by the transfeminist movement, medicine and psychoanalysis, seeking points of encounter and divergence in relation to the question of the body in trans people. We conducted a literature review through Laurence Bardin's Content Analysis. The categories that stood out were health / illness (medicine), autonomy (transfeminist movement) and subjectivity (psychoanalysis). The three discourses, articulated through these categories, made evident the existence of different meanings attributed to the body, from the production of truths of each one. Dialogue, necessary when it comes to corporal interventions, claims of rights or understanding of possible suffering, may or may not occur depending on the discursive regime in which meaning to the body is attributed.

Para elaborar sua profetologia, Maimônides retoma conceitos relativos às teorias do intelecto de Al-Fārābī e de Avicena, que, por sua vez, se baseiam nas noções sobre a alma de Aristóteles. Dessa perspectiva, a Revelação divina deve ser considerada um fato natural inserido na totalidade da natureza criada por Deus. Compreender a Revelação significa, portanto, compreendê-la a partir do homem, uma vez que o profeta, apesar de se tratar de alguém que se destaca do conjunto da humanidade, é sempre um ser humano, possuidor de uma natureza humana. Desse modo, a doutrina da profecia – central no "Guia dos Perplexos" ‒ é elaborada a partir da natureza humana à luz da filosofia racional greco-árabe. Os falāsifa – filósofos muçulmanos helenizantes – já ensinavam que a profecia é possível graças a certa perfeição da natureza humana (leia-se intelecto). Esse ensinamento está fundamentado na teoria do intelecto apresentada por Aristóteles em "De Anima" III, 5, 430a 10 et seq. Contudo, para os filósofos de expressão árabe (inclusive Maimônides), a profecia é resultante de certas condições físicas e psíquicas determinadas pelo fluxo necessário das emanações, cuja teoria deriva da "Teologia Pseudo-Aristotélica", um tratado neoplatônico atribuído ao Estagirita que, durante a Idade Média, circulou amplamente nos ambientes filosóficos tanto dos judeus quanto dos muçulmanos. Na cosmovisão neoplatônica adotada por eles, o intelecto do profeta reflete a luz e o conhecimento divino derramado pelo fluxo emanatório (fayḍ) do Ser primeiro no mundo celeste, composto pelas dez inteligências separadas, suas almas e esferas. No processo emanatório, a faculdade da imaginação do profeta recebe da última inteligência, o Intelecto Agente, as verdades dos preceitos positivos e culturais da religião, que a imaginação transforma em alegorias e símbolos a serem transmitidos para a humanidade. Maimônides faz da imaginação a pedra de toque de sua profetologia.

To elaborate his prophetology, Maimonides uses concepts relating to Al-Fārābī and Avicenna's theories of the intellect which, in turn, are based on Aristotle's notions of the soul. Within this perspective, divine Revelation should be considered a natural fact within the totality of nature created by God. Understanding Revelation therefore means understanding it from a human standpoint, since the prophet ‒ despite being a figure who is set apart from the rest of humanity – is always a human being, with a human nature. Thus, the doctrine of prophecy ‒ central to "The Guide of the Perplexed" ‒ is elaborated based on human nature in light of the rational Greco-Arabic philosophy. The falāsifa – the Hellenizing Muslim philosophers – taught that prophecy is possible thanks to certain perfection of the human nature (in other words, the intellect). This teaching is based on the theory of the intellect, as presented by Aristotle in "De Anima" III, 5, 430a 10 et seq. Therefore, for the philosophers of Arabic expression (including Maimonides), prophecy is the result of certain physical and psychic conditions determined by the necessary flow of emanations, whose theory is derived from the "Pseudo-Aristotelian Theology", a Neoplatonic treatise attributed to the Stagyrite which, in the Middle Age, widely circulated in the philosophical milieu, among both Jewish and Muslim. In the Neoplatonic cosmic vision which they adopted, the prophet's intellect reflects the divine light and knowledge overflowing from the emanatory flow (fayḍ) from the first Being in the celestial world, which is composed of the ten separate intelligences, their souls and their spheres. In the emanatory process, the prophet's faculty of imagination receives from the ultimate intelligence, the Active Intellect, the truths of the positive and cultural precepts of religion, which the imagination transforms into allegories and symbols to be transmitted to humanity. Maimonides makes the imagination the cornerstone of his prophetology.

To evidence the human condition must be to provide an account of the manifold modalities of experience: 'Evidence' must include different kinds of humanly experienced truths. However, the question is how does one extend the way in which the 'evidential' is broadly understood so that it encompasses the range of ways and kinds of knowing as practised in people's everyday lives and as pertaining to those lives. Borrowing phrasing from Nietzsche, this article focuses in particular on species of human truth that might be described as being 'shyer' or more 'ticklish' than others, and that are only humanly accessible when 'taken by surprise', or 'glanced at, flashed at'. Part I of the article explores the sense that might be made of the notion of 'ticklish truths'. Part II then considers the wider implications of giving due to a panoply of modes of human knowing. The aim of the article is to recognize a 'gay science' (Nietzsche) not as an eccentric construction of merely poetic insights and expressions, but as a necessary part of the fundamentals of knowledge. It is a truth of the human condition that its truths are grounded in a personal embodiment of individuality, ontogeny, momentariness and situationality.

In order to address the theme of definitive affirmations and the relative in the ecclesial Magisterium, the author will attempt, firstly, to examine the need for a discernment of what pluralism, both absolute and relative, is (1), and then to say a few words about theology and the Magisterium, at the service of the transmission of Christian revelation (2). Afterwards, the theme of the Magisterium as a task of the entire Church will be treated (3), and its understanding (misunderstanding) in a globalized world (4). Finally, the author will offer some illuminating thoughts from the reflections of Karl Barth (5) and of Walter Kasper (6) and the necessity of an adequate "Magisterial hermeneutic" (7). With this insight, the necessary complementarity of the pronouncements of Vatican I and Vatican II regarding the definitive and the relative in the ecclesial Magisterium will be explored (8). The author will present an example from the Declaration of the Congregation for the Doctrine of the Faith Domínus lesus, on the unicity and the salvific universality of Jesús Christ and of the Church (9). Finally, the author will formúlate a conclusive summary. (10) The Magisterium is a service to the Church and to the revelation of God, who, in Christ, has manifested Himself as fullness. It must always be a process of thought, and exercised, within a spírituality of ecclesial communion, in an admirable agreement between faithful and pastors, fruit of the action of the Spirit. The "irreformability" of the essential truths in the Church does not mean that they are "unreformable". There is a margin of reformulation that is not irrelevant, although this reformulation cannot have a contrary sense. That means listeníng devoutedly, guarding scrupulously, and explaining faithfully what is transmitted, as Vatican reminds us in the Constitution on Divine Revelation. It is a service rather than a dominión, a ministryaná not a power, conducted in company with the whole believing people, with the sense of faith and other services in the transmission of revelation. In short, the author will be examining nothing less that the profound conviction that Christ, by the strength of the Spirit, continúes to live and be present in the Church of God.

Para abordar el tema de las afirmaciones definitivas y lo relativo en el magisterio eclesial se intenta afrontar inicialmente la necesidad de un discernimiento acerca de lo que es pluralismo, absoluto y relativo (§ 1), para luego decir algunas palabras acerca de la teología y el magisterio, al servicio a la transmisión de la revelación cristiana (§ 2). Posteriormente se aborda el tema del magisterio como una tarea de toda la Iglesia (§ 3), y su comprensión (incomprensión) en un mundo global (§ 4). Finalmente algunas luces de las reflexiones de Kart Barth (§ 5) y de Walter Kasper (§ 6), y la necesidad de una adecuada 'hermenéutica magisterial' (§7). Con esta iluminación, se enfrenta la necesaria complementariedad de los pronunciamientos del Vaticano I y Vaticano II acerca de lo definitivo y lo relativo en el magisterio eclesial (§ 8) y un ejemplo de la Declaración de la Congregación para la Doctrina de la Fe Dominus lesus, sobre la unicidad y la universalidad salvífica de Jesucristo y de la Iglesia (§ 9). Finalmente una recapitulación conclusiva (§ 10). El Magisterio es un servicios, la Iglesia y a la revelación de Dios, que en Cristo se ha automanifestado como plenitud. Siempre deberá ser pensado y ejercitado en una espiritualidad de la comunión eclesial, en una admirable concordia entre fieles y pastores, fruto de la acción del Espíritu. La 'irreformabilidad' de las verdades esenciales en la Iglesia no significa que sean 'irreformulables'. Hay un margen de reformulación que no es irrelevante, aunque esta reformulación no puede tener sentido contrario. Eso significa escuchar devotamente, custodiar celosamente y explicar fielmente lo trasmitido, como lo recordaba el Vaticano II en la constitución sobre la revelación divina. Es un servicio no un dominio, un ministerio no un poder. Y en compañía de todo el pueblo creyente, con el sentido de la fe y otros servicios a la transmisión de la revelación. Se trata de la convicción profunda que Cristo, por la fuerza del Espíritu, sigue vivo y presente en la Iglesia Dios.

Kripke argued for the existence of necessary a posteriori truths and offered different accounts of why certain necessary truths seem to be contingent. One of these accounts was used by Kripke in an argument against the psychophysical identity thesis. I defend the claim that the explanatory force of Kripke's standard account of the appearance of contingency (the account used to argue for psychophysical dualism) relies on the explanatory force of one of the more general accounts he also offers. But the more general account cannot be used to undermine the psychophysical identity thesis. Specifically, a crucial feature in Kripke's standard account, which is needed to argue for dualism, is explanatorily superfluous. Alternative accounts that are similar to Kripke's original one but lack that trait would also explain the phenomenon. Consequently, the Kripkean dualist argument is blocked.

Kripke ha argumentado que existen verdades necesarias a posteriori, y ha ofrecido diferentes explicaciones de por qué ciertas verdades necesarias parecen contingentes. Una de esas explicaciones se usaba en un argumento con el que Kripke criticaba la tesis de la identidad psicofísica. En este trabajo sostengo que la fuerza explicativa de la explicación kripkeana estándar de la apariencia de contingencia (la explicación utilizada para apoyar el dualismo psicofísico) depende de la fuerza explicativa de una de las otras explicaciones que Kripke también propone. Pero esa otra explicación, más general, no sirve para rechazar la identidad psicofísica. Concretamente, un rasgo crucial de la explicación kripkeana estándar (esencial para su defensa del dualismo) resulta explicativamente superfluo. Explicaciones alternativas, similares a la de Kripke pero que carezcan de ese rasgo, explicarían también el fenómeno. Como consecuencia, el argumento dualista kripkeano queda bloqueado.

When companies become multi-national, the business methodology followed by employees need to be reviewed for applicability abroad. Often companies continue applying the "culture norm" that, 'what worked is going to continue working because people despite their cultures are basically the same'. If managers truly understand that what works in Japan cannot be homogenized and shipped to Canada and used with equal success the process of understanding and utilizing cultural differences to grow the company can begin. It aims to capture these, sometimes elusive, truths about differences in how cultures view and approach communication and put them at managers' fingertips. Several topics will be covered to highlight relevant considerations; firstly, a basic outline of communication and its components; secondly, cultural differences, specifically regarding communication; then, criteria necessary for cross-cultural effectiveness and lastly, using different tactics for different cultures to achieve goals successfully.

The authors carry out the design of the subject Philosophy and Health II as part of the curriculum for the first year students of the medicine stomatology and nursing, based on Carlos J Finlay' discovery, on the agent that transmits the Yellow fever. As a outcome of an experience in the Health and CTS + I Studies of the University of the Havana, it is intended to reconstruct the controversial issues about Finlay's discovery; at the same time the research will provide us with the theoretical tools to understand scientific truths as social phenomena. Putting into practice the methodology learned, the design was developed in a Historic case study which demands theuse of a didactic guide, the controversial background, the stating of objectives, and a series of orientations for students which allow them to develop research habilities and concepts and, at the same time will awake in them their interest for studying the life and the work of the scientist from Camagüey. In short, it is possible to use the history of the medicine as a necessary tool when teaching future medical doctors. The subject matter seleted from the philosophical viewpoint about scientific truth will permit them to obtain knowledge as a social means, based on interests and human values, but in no way arbitrary

Las autoras realizan el diseño de una simulación educativa en la asignatura Filosofía y Salud II, que forma parte del plan de estudios, del primer año, de las carreras de medicina, estomatología y enfermería, basada en el descubrimiento de Carlos J Finlay, sobre el agente transmisor de la fiebre Amarilla. Como resultado de una experiencia de trabajo a través de la Cátedra de Estudios CTS + I de la Universidad de la Habana, que propició el desarrollo del “Curso Experimental para la formación de docentes en el enfoque CTS”, realizado en el Campus Virtual de la OEI, se intenta reconstruir la polémica sobre el descubrimiento de Carlos J Finlay, y al mismo tiempo proporcionar herramientas teóricas en torno a la comprensión de la verdad científica como fenómeno social. Utilizando la metodología aprendida en el curso mencionado, se desarrolla el diseño de un “ Estudio de Caso Histórico”, que exige de una fundamentación, una guía didáctica, la contextualización de la controversia, definición de objetivos, identificación de actores y una serie de orientaciones a los alumnos que les permiten desplegar habilidades investigativas y conceptuales, pero que al mismo tiempo despiertan el interés por la vida y la obra del científico camagüeyano. En términos generales se concluye, señalando que es posible utilizar la historia de la medicina como una herramienta imprescindible de la enseñanza curricular del médico. La temática escogida desde la filosofía, sobre la verdad científica, les permite comprender el conocimiento como construcción social, impregnado de intereses y valores, pero de ningún modo arbitrario

O artigo apresenta-se como espaço de reflexão e algumas provocações sobre o "fazer" em educação indígena, tendo como foco de discussão a atual configuração de mundo globalizado que, com o crescente uso da tecnologia, fragiliza fronteiras entre as mais diferentes comunidades. Neste sentido, apresenta uma breve discussão sobre a compreensão de cultura, sob a perspectiva do campo dos Estudos Culturais, destacando a constituição de culturas e identidades híbridas. Localizando a escola enquanto espaço e instituição legitimada de construção e transmissão de verdades e valores simbólicos, discute a função e importância desta para as comunidades indígenas. Assim, levantam-se alguns questionamentos sobre as "verdades" e "valores" dos modelos de escola necessária propostos pelos não-índios para as comunidades indígenas.

This study constitutes a space for reflection and for some challenges on the education of Brazilian native Indians, with a specific focus on the current configuration of the globalised world, which with the growing use of technology, weakens the boundaries between the most diverse communities. In this sense it presents a brief discussion about the understanding of culture, from the perspective of the field of Cultural Studies, highlighting the constitution of cultures and hybrid identities. Considering the school as the legitimated space and institution for the construction and transmission of symbolic truths and values, it discusses its function and importance for the Indian communities. Thus some questions are raised as to the "truths" and "values" of the models of the necessary school proposed by non-Indians for the Indian community.