This article conceptualizes "free" higher education as a public good. It draws on a qualitative study conducted between 2018-2019, exploring academics' understanding of the relationship between higher education and the public good, and the conditions of possibility for higher education to be and contribute to the public good. In so doing, this article argues that funding for free education is a necessary condition for higher education to be a public good that can be accessed by students from different socioeconomic backgrounds. It argues that commodification of higher education undermines the public good character of higher education, and ultimately reproduces inequalities in society, and the injustices of the past, particularly in a country like South Africa characterised by colonial and apartheid histories. It anchors this argument on an analysis of 15 in-depth one-on-one interviews with academics from historically white and historically black universities in South Africa. From this analysis emerged three main findings on the issue of higher education funding. Firstly, the view that funding for higher education is scarce due to austerity, among other things. Secondly, the notion that if higher education is a public good and for the public good, it must be funded by the state. Lastly, the argument that adopting private funding models opens higher education to commodification, elitism, and the risk of being captured and used as an instrument of advancing private goods at the expense of the public good. The implication of these findings is the notion that when fees fall, one obstacle is removed, opening access to higher education - a public good - even for the poorest of the poor.

Abstract This paper examines some of the implications of a process of rapprochement of the Kalapalo in relation to the “world of white people”. The focus is mainly on the opening of a road connecting the village Aiha to a nearby city, and the creation of an internet connection point in the same village. Both processes are directly related to the expansion of money flow in the village and have been producing significant changes in the daily life of the village since mid-2018. The argument is that these elements - money, the road and the internet - establish new spatiotemporal connections, bringing together territories and people previously unconnected. This creates an expanded notion of territory, which now includes new spaces and relations and expands far beyond the boundaries of the Xingu Indigenous Territory (TIX).

Resumo Pretendo, neste texto, discutir algumas das implicações de um processo de aproximação dos Kalapalo em relação ao “mundo dos brancos”. Meu foco está principalmente na abertura de uma estrada ligando a aldeia Aiha a um município vizinho, e na criação de um ponto de conexão com a internet, na mesma aldeia. Ambos os processos estão diretamente relacionados à ampliação do fluxo de dinheiro na aldeia e vêm produzindo significativas transformações no cotidiano da aldeia, desde meados de 2018. Meu argumento é de que esses elementos - o dinheiro, a estrada e a internet - estabelecem novas conexões espaço-temporais, aproximando territórios e pessoas antes desconectados. Com isso, cria-se uma noção ampliada de território, que passa a incluir novos espaços e relações e que se expande para muito além das fronteiras do Território Indígena do Xingu (TIX).

Abstract: In this paper, I argue that the ecological approach to perception provides resources to overcome the causal argument against disjunctivism. According to the causal argument, since the brain states that proximally cause the perceptual experience and the corresponding hallucinatory one can be of the same type, there would be no good reason to reject that the perceptual experience and the corresponding hallucinatory experience have fundamentally the same nature. Disjunctivism concerning the nature of the experience would then be false. I identify three assumptions that support the causal argument: the indistinguishability assumption, the linearity assumption, and the duplication assumption. According to the ecological approach to disjunctivism, these assumptions should be rejected, opening up room for a version of disjunctivism that I call ‘Ecological Disjunctivism’. Perceptual episodes are extended over time and are supervenient to the organism-environment system. They can be distinguished from the ‘corresponding’ hallucinations because the former results from a controlled process of attunement to the environment, whereas hallucinations are passive and insensible to the exploratory activities of the perceptual system. Finally, ecological disjunctivism, since it is immune to the causal argument, is more advantageous than negative and positive disjunctivism.

Resumo: Neste artigo, argumenta-se que a abordagem ecológica da percepção oferece recursos para desarmar o argumento causal contra o disjuntivismo. Segundo o argumento causal, como os estados cerebrais que proximamente antecedem a experiência perceptiva e a experiência alucinatória correspondente podem ser do mesmo tipo, não haveria, portanto, uma boa razão para rejeitar que a experiência perceptiva e a experiência alucinatória correspondente tenham fundamentalmente a mesma natureza. O disjuntivismo com respeito à natureza da experiência seria, assim, falso. Identificam-se três suposições que apoiam o argumento causal: a suposição da indistinguibilidade, a suposição da linearidade e a suposição da duplicação. De acordo com a abordagem ecológica da percepção, essas suposições não se sustentam, abrindo espaço para a defesa de uma versão ecológica do disjuntivismo. Episódios perceptivos se estendem ao longo do tempo e são supervenientes ao sistema organismo-ambiente. Eles também podem ser distinguidos dos “correspondentes” episódios de alucinação, por serem o resultado de um processo controlado de sintonização, ao passo que as alucinações são passivas e refratárias às atividades de exploração e sintonização. Por fim, o disjuntivismo ecológico, na medida em que é imune ao argumento causal, se mostra vantajoso em relação aos disjuntivismos negativo e positivo.

Abstract: One of the common characteristics of early modern Western European philosophers is the emphasis on freedom and equality. Philosophers of this period looked for answers to “what is freedom and equality?” and realized freedom and equality into fundamental human rights. From John Locke to Montesquieu and Jean Jacques Rousseau, all consider freedom and equality as natural rights of human beings. Rousseau’s concept of freedom and equality is reflected in The Social Contract. At the beginning of this work, he commented with a famous opening line, “Man is born free, but is everywhere in chains.” That is the fundamental argument to give a unique view of freedom and equality. Within the scope of the article, the author focuses on analyzing his views on freedom and equality in many different aspects - freedom and equality in the state of nature, freedom and equality in civil society, and how to achieve freedom and equality - thereby presenting the values and limitations of his views on freedom and equality.

Resumo: Uma das características comuns dos primeiros filósofos modernos da Europa Ocidental é a ênfase na liberdade e na igualdade. Os filósofos desse período buscavam respostas para “o que é liberdade e igualdade?” e transformaram a liberdade e a igualdade em direitos humanos fundamentais. De John Locke a Montesquieu e Jean Jacques Rousseau, todos consideram a liberdade e a igualdade como direitos naturais do ser humano. O conceito de liberdade e igualdade de Rousseau é refletido em O Contrato Social. No início desse trabalho, ele comentou, com uma famosa frase de abertura: “O homem nasce livre, mas está em toda parte acorrentado.” Esse é o argumento fundamental para dar uma visão única de liberdade e igualdade. Dentro do escopo do artigo, o autor se concentra em analisar seus pontos de vista sobre liberdade e igualdade, em muitos aspectos diferentes - liberdade e igualdade, no estado de natureza, liberdade e igualdade, na sociedade civil, e como alcançar a liberdade e a igualdade - apresentando, assim, os valores e as limitações de seus pontos de vista sobre liberdade e igualdade.

ABSTRACT This article intends to corroborate the argument advocated by heterodox economists such as Akyüz, Chang and Furtado that state regulation is crucial to extracting the possible benefits of foreign direct investment (FDI). We do so by analyzing the policies used by China since its opening to this type of investment in 1979. The article innovates by scrutinizing China’s major FDI laws, regulations and guidelines that compose the formal framework under which foreign-owned enterprises have operated in the country for almost 40 years. We then address the traditional view that China developed simply because it increasingly opened its market to foreign investment and adopted a foreign investment-led growth model. We argue that it was because of this strong regulation that FDI had such a positive effect, contributing to technological transfer and trade expansion, although not defining the ratio of capital accumulation.

RESUMO Este artigo pretende corroborar o argumento defendido por economistas heterodoxos como Akyüz, Chang e Furtado de que a regulação estatal é fundamental para extrair eventuais benefícios dos investimentos diretos no país (IDP). Fazemos isso analisando as políticas usadas pela China desde sua abertura para este tipo de investimento em 1979. O artigo inova ao examinar as principais leis, regulamentos e catálogos de orientação do IDP na China que forneceram a estrutura formal sob a qual empresas estrangeiras operaram no país por quase 40 anos. Em seguida, confrontamos a visão tradicional de que a China se desenvolveu simplesmente porque abriu cada vez mais seu mercado e adotou um modelo de crescimento puxado pelo investimento estrangeiro. E argumentamos que foi por causa da forte regulação que o IDP teve de fato um efeito positivo, contribuindo para a transferência de tecnologia e a expansão do comércio - sem, no entanto, definir a taxa de acumulação de capital.

Resumo: O objetivo do artigo é discutir como o Estado brasileiro tem buscado regulamentar práticas religiosas em comunidades terapêuticas (CTs) e como elas reagem a esse movimento. Para isso, analisamos as normativas nacionais que regulamentam as CTs no Brasil e realizamos estudo de caso sobre o estado de São Paulo. A metodologia baseia-se na triangulação de técnicas: revisão bibliográfica, análise documental e entrevistas. Nosso principal argumento é que a categoria espiritualidade é coconstruída a partir de interações e conflitos, se tratando de um encaixe institucional que, ao mesmo tempo em que permite a manutenção da religião como um dos tripés do tratamento proposto pelas CTs, também assegura a elas um caráter de pluralidade religiosa, abrindo espaço para o financiamento estatal. Resumo (CTs movimento isso Paulo baseiase baseia técnicas bibliográfica entrevistas conflitos religiosa estatal

Abstract: The article aims to analyze how the Brazilian state has sought to regulate religious practices in therapeutic communities (TCs) and how these organizations react to this process. For this, we analyzed the national regulations of TCs in Brazil and carried out a case study on the state of São Paulo. The methodology consists of a bibliographic review, document analysis, and interviews. Our main argument is that the spirituality category is co-constructed through interactions and conflicts, being an institutional fit that, while allowing the maintenance of religion as one of the tripods of the treatment proposed by TCs, also ensures them a character of religious plurality, opening space for state funding. Abstract (TCs process Paulo review analysis interviews coconstructed co constructed conflicts plurality funding

ABSTRACT Objective: This is a debate about the ethical and onto-epistemological effects of the concept of tautism (neologism between tautology and autism), elaborated by Lucien Sfez in the scope of Information Theory, as a criticism of the so-called confusional communication, where disinformation and the end of communication would be its immediate products. Without disregarding the legitimacy, relevance and timeliness of the problem presented by Sfez, the article reflects on the appropriation of the term autism for the construction of metaphors, based on temporal and contextual definitions of the spectrum, a domain still under development. Based on critical informational and language studies, it is argued that the Western hegemonic Aristotelian principle of non-contradiction strengthens the use of the Greek prefix -autos in the institution of autistic identity as an individual alien to reality, consequently, a non-subject endowed with logos , opening a gap for ableist and epistemic representations of the evaluated population, their knowledge and practices. Methods: Basic, descriptive study, with a qualitative approach, bibliography and hermeneutic analysis. The theoretical-methodological route examines Lucien Sfez's concepts of tautism and confusional communication, in opposition to Barbara Cassin's sophistic reading of language. Results: Based on critical informational and language studies, it is argued that the Western hegemonic Aristotelian principle of non-contradiction strengthens the use of the Greek prefix -autos in the institution of autistic identity as an individual alien to reality, consequently, a non-subject endowed with logos, opening a gap for empowering and epistemic representations of the assessed population, their knowledge and practices. Conclusions: As information scientists, we check the terminological footprints that do not reflect the universal, but point to historicity. The ontological gesture of exclusion founds tautism, whose negative metaphorology safeguards a legitimate problem: the physical, mental and political effects emerging from the digitization of activities and processes, captured and managed by companies and governments with their own interests. Although Sfez develops a critical argument towards communication as a symbolic and ideological form, he reinforces an autonomous technical rationality in the figure of Frankenstein.

RESUMO Objetivo: Trata-se de um debate sobre os efeitos ético e ontoepistemológico do conceito de tautismo (neologismo entre tautologia e autismo), elaborado por Lucien Sfez no escopo das Teorias da Informação e Comunicação, como crítica à chamada comunicação confusional, onde a desinformação e o fim da comunicação seriam seus produtos imediatos. Sem desconsiderar a legitimidade, relevância e atualidade do problema apresentado por Sfez, o artigo reflete sobre a apropriação do termo autismo para construção de metáforas embasadas nas definições temporais e contextuais do espectro, domínio ainda em desenvolvimento. Métodos: Estudo de natureza básica, descritivo, abordagem qualitativa e bibliográfica e análise hermenêutica. O percurso teórico-metodológico examina os conceitos de tautismo e comunicação confusional, de Lucien Sfez, em contraponto à leitura sofista acerca da linguagem, em Barbara Cassin. Como fio condutor, o conceito de justiça informacional de Kay Mathiesen. Resultado: Com base nos estudos críticos informacionais e de linguagem, sustenta-se que o princípio ocidental de não-contradição aristotélico hegemônico fortalece o uso do prefixo grego - autós na instituição de identidade autista como indivíduo alheio à realidade, consequentemente, não-sujeito dotado de logos, abrindo brecha para representações capacitistas e epistemicidas da população avaliada, seus saberes e suas práticas. Conclusões: Como cientistas da informação, averiguamos as pegadas terminológicas que não espelham o universal, mas apontam historicidade. O gesto ontológico de exclusão funda o tautismo, cuja metaforologia negativa resguarda um problema legítimo: os efeitos físicos, mentais e políticos emergentes da digitalização de atividades e processos, capturados e agenciados por empresas e governos com interesses próprios. Apesar de Sfez desenvolver argumentação crítica à comunicação enquanto forma simbólica e ideológica, reforça uma racionalidade técnica autônoma na figura de Frankenstein.

In 2022, South Africa's president was accused of corruption (Bloomberg, 2022). South Africa is in a deep political crisis and urgently in need of solutions as South Africans have had enough of the incompetence, indecency and selfishness that defines the leadership of the country (Brkic 2022). Theft, corruption, violence, murder, and other forms of crime in South Africa play a role in the crisis. Sociologist Heinecken (2020) says that violence is facilitated by lawlessness, corruption of the justice system, police brutality, and "an ideology that embraces ... the use of violence as normal and desirable". Psychologist Samenow (2022) says crime results from people's thinking patterns. South Africa thus needs new thinking patterns. In 2012 (News24), former president Zuma acknowledged that South Africa needs wisdom. In 2016, after the "Save SA March", SA religious leaders prayed inter alia for wisdom for South Africa (News24Wire 2016). South Africa is in dire need of wisdom. Wisdom is an attribute of God, and all human wisdom originates from God as His wisdom is a communicable attribute. Paul's first letter to the Corinthians is addressed to a Christian church in Corinth with unique challenges in their community and Paul was angry with the Corinthians for clinging on to human wisdom and clinging on to immorality and conflict and disputes. In an argument in the letter-opening, Christ is presented by Paul as the wisdom of God. Paul states a contrast between human wisdom and the cross of Christ, between worldly patterns and the Christian message. What does God's wisdom look like? James 3:17-18 gives seven characteristics of God's wisdom: pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. This article offers a reading of 1 Corinthians and James with a focus on God's attribute of wisdom and how wisdom from God can benefit South Africans.

Abstract. When addressing the first principles of the science of being and physics, Aristotle presents a special kind of proof in favour of the principle of non-contradiction and the principle of movement. This paper explores the nature of such proofs and tries to show important parallels between them. Indeed, in both cases Aristotle makes use of dialectical arguments which aim to demonstrate that whoever denies these principles necessarily assumes a series of commitments related to language that involve the very principles in question. Thus, both series of arguments exhibit transcendental aspects, which, especially regarding disputes with the monist, have been often overlooked, and which illustrate the scope of dialectics when it comes to opening the way towards the first principles.

Resumen. En el contexto del tratamiento de los primeros principios de la ciencia del ser y de la física, Aristóteles presenta un especial tipo de prueba en favor del principio de no contradicción y el principio del movimiento. Este trabajo investiga la naturaleza de dichas pruebas e intenta exhibir importantes paralelismos entre ellas: en ambos casos, en efecto, Aristóteles se sirve de argumentos dialécticos que apuntan a mostrar que quien niega tales principios debe sin embargo asumir una serie de compromisos en relación con el lenguaje que involucran los principios en cuestión. Así, estos argumentos exhiben aristas trascendentales que, sobre todo en lo concerniente a la discusión con el monista, en muchas ocasiones han sido pasadas por alto, y que nos muestran el alcance de la dialéctica a la hora de abrir camino hacia los principios.

RESUMO Introdução: com a abertura à Tecnologia da Informação e Comunicações no país e principalmente no sistema educacional, foram desenvolvidas estratégias para melhorar a qualidade das aulas nas salas de aula cubanas. Os objetos de aprendizagem são atualmente uma poderosa ferramenta de apoio ao ensino, pelo que é necessário aprofundar o seu estudo numa perspetiva pedagógica. Como objetivo de discutir os referenciais teóricos dos objetos de aprendizagem para o estudo da Ontogenia Humana, foi realizada esta revisão bibliográfica. Desenvolvimento: a disciplina Ontogenia Humana e SOMA é nova dentro do plano de estudos, por isso a criação de meios de aprendizagem está em pleno desenvolvimento, os quais se baseiam na didática especial como elemento da criatividade pedagógica dos professores, sendo necessário discutir a referenciais teóricos dos objetos de aprendizagem, suaevolução no processo de ensino-aprendizagem em Ciências Médicas. Caracterização, vantagens e desvantagens. Conclusões: os objetos de aprendizagem possibilitaram aos alunos interagir e agilizar os processos, potencializando as atividades educativas, o que é muito útil para fortalecer os conteúdos de Ontogenia Humana.

ABSTRACT Introduction: with the opening to Information Technology and Communications in the country and mainly in the educational system, strategies have been developed to improve the quality of classes in Cuban classrooms. Learning objects are currently a powerful tool to support teaching, so it is necessary to deepen their study from a pedagogical perspective. With the aim of arguing about the theoretical references of learning objects for the study of Human Ontogeny, this bibliographic review was carried out. Development: the subject Human Ontogeny and SOMA is new within the study plan, for this reason the creation of means for learning is in full development, which are based on special didactics as an element of the pedagogical creativity of teachers, being necessary to argue the theoretical references of learning objects, their evolution in the teaching-learning process in Medical Sciences. Characterization, advantages and disadvantages. Conclusions: the learning objects provided the possibility for students to interact and streamline the processes, enhancing educational activities, which is very useful to strengthen the contents of Human Ontogeny.

RESUMEN Introducción: con la apertura a las Tecnologías de la Informática y las Comunicaciones en el país y principalmente en el sistema educacional se han desarrollado estrategias para mejorar la calidad de las clases en las aulas cubanas. Los objetos de aprendizaje constituyen actualmente una poderosa herramienta de apoyo a la docencia por lo que es necesario profundizar en su estudio desde la perspectiva pedagógica. Con el objetivo de argumentar sobre los referentes teóricos de los objetos de aprendizaje para el estudio de la Ontogenia Humana se realizó esta revisión bibliográfica. Desarrollo: la asignatura Ontogenia Humana y SOMA es nueva dentro del plan de estudio, por ello está en pleno desarrollo la creación de medios para el aprendizaje, que se sustenten en la didáctica especial como elemento de la creatividad pedagógica de los profesores, siendo necesario argumentar los referentes teóricos de los objetos de aprendizaje, su evolución en el proceso enseñanza - aprendizaje en las Ciencias Médicas. Caracterización, ventajas y desventajas. Conclusiones: los objetos de aprendizaje brindan la posibilidad a los estudiantes de interactuar y dinamizar los procesos, potenciando las actividades educativas, lo que resulta de gran utilidad para fortalecer los contenidos de Ontogenia Humana.

Abstract The Women’s Law discussed in book V of the Republic, known as the first wave, is a notorious example of Socrates’ reformist intention to achieve justice in the polis. The legislation for women, in general, has historically been relegated by the Republic interpreters. This paper aims to analyze this passage, from 449a to 457c, through the arguments provided by Socrates seen as crucial to conceive equality between the sexes (under the ontological foundation of the same human nature) as well as to favor institutional change according to nature, kata physin, thus opening the possibility for women to govern the polis. Before leaving for the external confrontation, Socrates considers it urgent that his interlocutors, Adeimantus, Glaucon, and Polemarchus, agree with each other. Thus, he urges them to start the argument by questioning the human nature of women and their capacity for the same functions (erga) performed by men in the city. The examination of the intelligible enabled the logos on women’s intellectual capacity to support adequate legislation. Such nomos put into practice proves to be the best for the city and its guardians. To that extent, Socrates can conclude the investigation with a consensus on what to do and willingness to confront opposing opinions in the city urgently.

Resumen La Ley de la Mujer discutida en el libro V de la República, conocida como la primera ola, es un ejemplo notorio de la intención reformista de Sócrates de lograr justicia en la pólis. La legislación de la mujer, en general, históricamente ha sido relegada por los intérpretes de la República. El objeto del artículo es analizar este pasaje, del 449a al 457c, a través de los argumentos propuestos por Sócrates al considerarlos cruciales para concebir la igualdad entre los sexos (bajo el fundamento ontológico de la misma naturaleza humana) y favorecer el cambio institucional según su naturaleza, katà phýsin, dejando espacio para que las mujeres gobiernen la pólis. Antes de partir hacia el enfrentamiento externo, Sócrates considera urgente que sus interlocutores, Adimanto, Glaucón y Polemarco, estén de acuerdo entre ellos. Así, los insta a iniciar la discusión cuestionando la naturaleza humana de la mujer y su capacidad para las mismas funciones (érga) que desempeñan los hombres en la ciudad. El examen de lo inteligible permitió que el lógos sobre la capacidad intelectual de las mujeres respaldara una legislación adecuada. Este nómos puesto en práctica demuestra ser lo mejor para la ciudad y sus guardianes. En esa medida, Sócrates puede concluir dicha investigación con un consenso sobre qué hacer y la voluntad de confrontar urgentemente las opiniones opuestas en la ciudad.

(This article is part of a project by Trans/Form/Ação: Unesp Philosophy Journal. It is the  Authorial Philosophy Dossier, to be published in 2022.) In this paper I argue that the ecological approach to perception provides resources to overcome the causal argument against disjunctivism. According to the causal argument, since the brain states that proximally cause the perceptual experience and the corresponding hallucinatory one can be of the same type, there would be no good reason to reject that the perceptual experience and the corresponding hallucinatory experience have fundamentally the same nature. Disjunctivism in respect to the nature of the experience would then be false. I identify three assumptions that support the causal argument: the indistinguishability assumption, the linearity assumption and the duplication assumption. According to the ecological approach to disjunctivism, these assumptions should be rejected, opening up room for a version of disjunctivism that I call ‘Ecological Disjunctivism’. Perceptual episodes are extended over time and supervenient to the organism-environment system. They can be distinguished from the ‘corresponding’ hallucinations because the former result from a controlled process of attunement to the environment, whereas hallucinations are passive and insensible to the exploratory activities of the perceptual system. Finally, the ecological disjunctivism, inasmuch as it is immune to the causal argument, is more advantageous in relation to the negative and positive disjunctivisms.

(Este artigo faz parte de um projeto da Trans/Form/Ação: revista de filosofia da Unesp. Trata-se do Dossiê Filosofia Autoral, a ser publicado em 2022.) Neste artigo, argumento que a abordagem ecológica da percepção oferece recursos para desarmar o argumento causal contra o disjuntivismo. Segundo o argumento causal, como os estados cerebrais que proximamente antecedem a experiência perceptiva e a experiência alucinatória correspondente podem ser do mesmo tipo, não haveria portanto uma boa razão para rejeitar que a experiência perceptiva e a experiência alucinatória correspondente tenham fundamentalmente a mesma natureza. O disjuntivismo com respeito à natureza da experiência seria assim falso. Identifico três suposições que apoiam o argumento causal: a suposição da indistinguibilidade, a suposição da linearidade e a suposição da duplicação. De acordo com a abordagem ecológica da percepção, essas suposições não se sustentam, abrindo espaço para a defesa de uma versão ecológica do disjuntivismo. Episódios perceptivos se estendem ao longo do tempo e são supervenientes ao sistema organismo-ambiente. Eles também podem ser distinguidos dos 'correspondentes' episódios de alucinação por serem o resultado de um processo controlado de sintonização, ao passo que as alucinações são passivas e refratárias às atividades de exploração e sintonização. Por fim, o disjuntivismo ecológico, na medida em que é imune ao argumento causal, se mostra vantajoso em relação aos disjuntivismos negativo e positivo.

Resumo O artigo aborda Anos rebeldes, minissérie da Rede Globo de Televisão veiculada entre junho e agosto de 1992. Primeira incursão explícita da teleficção da emissora pelo tema regime militar, a exibição do programa coincide com um momento decisivo no processo de democratização política do país: a campanha Fora Collor. A análise delineia telegraficamente as condicionantes gerais, as circunstâncias de produção e o enredo da minissérie, enfatizando uma vertente de suas tramas. O objetivo é examinar diferentes figurações da indústria cultural na teleficção brasileira com rebatimentos reflexivos sobre a própria atitude dos estudos em relação ao objeto. Longe dos juízos depreciativos acerca do “des-valor inerente” aos bens simbólicos associados ao polo ampliado de produção cultural, o argumento sustentado aqui é o de que tais objetos sempre desempenham funções práticas, econômicas, sociais, políticas e culturais insuspeitadas que justificam o esforço de uma análise sociológica.

Abstract The article approaches Rebel Years, a serial of Rede Globo Television that was displayed between June and August of 1992. It was the first time that the television station explicitly approached the theme of the military regime, and the show’s presentation happened at a decisive moment in the process of political democratization of the country: the campaign for “Fora Collor” (Collor Out). The analysis slightly outlines the general conditions, the circumstances of production and the plot of the miniseries, giving emphasis in one specific story. Its objective is to examine different representations of the cultural industry in the Brazilian telefiction with a reflexive repercussion about the attitude of academic studies themselves in relation to the object. Far from the disparaging judgments about the “inherent worthlessness” of symbolic goods associated with the expanded pole of cultural production, the argument advanced here is that such objects always perform unsuspected practical, economic, social, political, and cultural functions that justify the effort of a sociological analysis.

The main aim of this article is to trace possible decolonial moments in the thought of NP van Wyk Louw. I know this is a controversial exercise and that it should be approached with great caution and nuance. Also, because of limited space, this remains a tentative opening up of the topic, which will, I hope, be explored further elsewhere. In the first section, "Degenaar en Louw", I introduce Louw's question about whether a small people ("volk") has the right to (continued) existence, and, if so, on what grounds. Louw initially asked this question during the 1930s - a time when "white Afrikaners" were beginning to overcome the worst effects of the "Tweede Vryheidsoorlog" (Second War of Liberation) (1899-1902) and of urbanisation. It was also a time of increasing nationalist rhetoric. On the one hand, Louw is a child of his time, and, as the philosopher Johan Degenaar shows in his critical response of 1976, Louw seems to absolutise the nationalist framework as the obvious way to order politics in South Africa. On the other hand, I show that, for his time, Louw is surprisingly open and even radical in his view of the "Afrikanervolk" (Afrikaner people) as a contingent creation whose enduring existence is by no means written in the stars, or divinely guaranteed, but dependent upon voluntary actions and certain measurable achievements. Degenaar and I find Louw's transition with regard to the highest justification of the Afrikaner's cultural survival to be very valuable. This is a transition from the inward-looking, aesthetic "achievement" of making a unique and universal contribution to global intellectual culture in and through Afrikaans, toward the outward-looking, ethical "achievement" of ensuring justice for all the other "volke" (peoples) in South Africa. Whereas Louw himself played an immeasurable role in realising the first achievement and an important role in the second as well, in so far as he cultivated radical self-critique as part of Afrikaner culture (Degenaar 1976:90), he finally could not prevent the "white Afrikaners" from failing in terms of the ethical standard he had set. I understand the decades-long maintenance and justification of the apartheid system and all its accompanying injustices to represent a moral failure of, and an existential crisis for, this group that it has barely started to confront. I believe Louw would agree with me in terms of his own response to the central question he himself posed about "voortbestaan in geregtigheid" (sustained existence in justice). Degenaar was of the opinion that Louw never was able finally to renounce a nationalist framework for conceptualising and organising South African politics - a framework Degenaar (with the benefit of hindsight) thought would inevitably lead to injustice. Degenaar consistently argues against the pitfalls of nationalist conceptions of statehood, which, after the end of apartheid, brings him in conflict with the "nation-building" rhetoric of the first democratic government led by the African National Congress - another group that has pitted nationalism (this time "African nationalism") against colonialism. In the second part of the article I show how Louw as an early or proto-decolonialist thinker, like many other African intellectuals after him, turns to a form of nationalism or "volkskap" (peoplehood) as a way of moving away from the colonial situation and mentality. Whereas there are many obvious differences between the historical situation of the Afrikaner grouping and other, especially "more indigenous", groups in South Africa, there are also some parallels in how Louw and, for example, Mignolo and Fanon attempt to address the colonial mentality and stance. All of them agree that the problematic aspects of colonialism do not end once actual military occupation and control have ended. What is often called "coloniality", or a colonial attitude and mind-set, typically prevails long after formal liberation of the colony concerned. When Louw's turn to nationalism is understood as a form of "decolonisation" or an attempt to address critically and overcome the colonial mentality, or so my argument goes, new and fresh light might be shed on his ideas. The other side of the coin is to use the Afrikaner's turn to nationalism in order to cure coloniality as a cautionary tale about the pitfalls of precisely such an enterprise.

Die hoofdoel van hierdie artikel is om moontlike dekoloniale momente in NP van Wyk Louw se denke na te speur. In die eerste plek gee ek 'n kort oorsig oor die kritiese gesprek tussen Louw en Johan Degenaar, met die vraagstuk rakende die "voortbestaan" van 'n "volk" as die vernaamste fokuspunt. Ek oorweeg veral Degenaar se kritiek op Louw se nasionalistiese politieke raamwerk en die redes vir sy kritiek. Teenoor "volksnasionalisme" en ander vorme van nasionalisme as raamwerk vir politiek in Suid-Afrika stel Degenaar 'n pluralistiese model voor. In die tweede deel van die opstel, in reaksie op Degenaar se vernaamste kritiek teen Louw, probeer ek vasstel tot watter mate 'n mens Louw kan interpreteer as 'n dekoloniale denker. Weens die dramatiese omwentelinge in die "Afrikaanse volk" se politieke lot oor die loop van die twintigste eeu, staan Louw op 'n sekere manier nader aan "ons" (Afrikaanssprekendes in Suid-Afrika in 2020) as Degenaar. In hierdie gedeelte vra ek hoe ons die dekoloniale momente in Louw se denke kan herwin ter wille van die hedendaagse besinning, sonder om die apartheidsgeskiedenis te ontken. In die proses moet ons die blindekolle van Louw en van Afrikanernasionalisme deeglik verreken, maar, stel ek voor, ook soek vir produktiewe aanknopingspunte tussen Louw as proto-dekoloniale denker en die hedendaagse dekolonisasie-debatte.

Abstract: This work focuses on the amendments to the municipal regime proposed in the Reforming Convention of the Constitution of the Province of Córdoba, Argentina, in 1923, and on the debates held and the modifications made since then. Among such debates, we focus mainly on those related to the composition of the electorate and the forms of government. There was a persistence of the dichotomy politics/administration, keeping the latter to local issues and the utility of this argument as well to keep a low level of participation which allowed some groups of the ruling elite to control the local government. The members of the convention who worked to broaden the municipal electorate, universalizing the suffrage, and facing the failure of this option and the establishment of the “qualified” vote in the amended constitutional text, struggled to determine the qualification criterion. Finally, during 1925, they succeeded in making the provincial legislature body pass the municipal organic law which established that the criterion would be the literacy of the electorate and not the taxpayer condition, as it was proposed by the other sector of the convention (and as it was in Córdoba until then). In this way, many inhabitants of towns of the province experienced their entrance to the local citizenship.

Resumen: Este trabajo centra su interés en las enmiendas referidas al régimen municipal propuestas en la Convención Reformadora de la Constitución de la provincia de Córdoba, Argentina, en 1923, así como en los debates suscitados y las modificaciones implementadas a partir de entonces. Entre ellos, principalmente aquellos vinculados a la composición del cuerpo electoral y las formas de gobierno. Se registró una persistencia de la dicotomía política/administración, reservando a lo municipal esta última función, así como en la utilidad de este argumento para mantener un bajo nivel de participación, lo que les permitió a sectores de la élite gobernante controlar el gobierno local. Los convencionales que bregaron por ampliar el electorado municipal, universalizando el sufragio, ante el fracaso de esta opción y la instauración del voto “calificado” en el texto constitucional reformado, presionaron entonces por definir el criterio de calificación. Finalmente, lograron que, en 1925, la legislatura provincial aprobara la ley orgánica municipal que fijaba que aquel criterio sería la alfabetización del electorado y no, como proponía el otro sector de la convención (y como era en Córdoba hasta entonces) la condición de contribuyente. De este modo, numerosos habitantes de las localidades de la provincia experimentaron su entrada a la ciudadanía municipal.