Corpo e ciência do conhecimento disciplinar à visão plural

No one can deny that there is no civilization without the development of science and technology. The development of scientific knowledge also contributes to the enlightenment of intellectual capacity producing highly scientific literacy among people who have adopted national and objective knowledge. Scientific knowledge is secular. There is no place for religious, cultural, and subjective arguments in the scientific approach. As a result, scientific development produces ‘literates uneducated', ‘excellence without soul', ‘skilled barbarians' and persons possessing similar characteristics. Those who have high scientific literacy but are without a soul do more harm than good as mentioned by Harry Lewis [2006], a scholar from Harvard University. The development of scientific literacy, which has not been accompanied by spiritual development, produces unbalanced people in terms of their personality development, which finally produces an unsustainable civilization. As an alternative to the development of science which puts so much emphasis on rational thinking, we propose the acquisition of scientific knowledge which is in harmony with spiritual and personal development based on religion, culture, and subjective knowledge. In the past, the Muslim community has produced such scientists. This paper discusses the concept and philosophy of Islamic Science, which is sustainable, and both culturally and religiously friendly as an alternative to the present secular science.

The proposed paper will address itself to the changing relationship between educational theory and practice in response to the challenge of postmodernism. The formulation of universal theoretical framework to distinct universalia from accidentia both in physical and social world can be traced to the legacy of the Enlightenment. For the philosophers of Enlightenment, the whole world is nothing but a mechanical mathematical structure. Thus the events of the world can be explained, predicted and even controlled by a universal law. Cartesian mathesis universalis and Leibnitzian characteristica universalica represent the scientific ideal of the Enlightenment. The rise of modern social sciences began with the need to understand modernization following the Enlightenment ideals for transforming society. Prediction and control of social development were called for the transformation of society. The rigorous scientific theory was thus required within the context of social modernization. Within the larger context of social modernization resulted from the Enlightenment, there arose a need to establish rational educational science for predicting the changes of humanity, fully developing human perfectibility and thus creating a world better to live. Immanuel Kant (1724-1804) and Ernst Chritian Trapp (1745-1818) were two prominent representatives of the trend towards exact and precise educational science that, analogously to physical sciences, could offer universally valid educational knowledge. The Enlightenment scientific ideal was brought by the educational positivists in 1960's to an extreme, where the quantitative data were used to test rigorously the hypothesis and to formulate nomological theory for the prediction of educational development. Once the rigorous theory was established, it would be served as a scientific basis for identifying the one best policy and practice for all contexts. Educational practice in such a circumstance would be degenerated into technique neglecting the reflection and choice of the subject resonanting the situational changes. constitution of those things that flow upon(the body) and impinge upon it, as ancient Greek philosopher Democritus (Diels & Kranz, 1956, 68 Dem. B9) would say. The universality of knowledge claim and ahistorical epistemological foundation are refuted by postmodernists. An intensive awareness of the significance of language, discourse and socio-cultural locatedness has been arising in the making of any knowledge-claim. As J. -F. Lyotard (1984) properly observes, ”for the last forty years the «leading» sciences and technologies have had to do with language and scientific knowledge has been nothing but a kind of discourse in addition to, and in competition and conflict with another kind of knowledge-narrative knowledge”. Thus scientific knowledge has lost its monopolistic legitimation authority. If the reality is questioned and knowledge ligitimation is floating as a myriad of meaning changes, how can an avowed universally, or at least generally, valid educational theory be set up to regulate educational practice? Education is, as R. Usher and R. Edwards (1994: 24) correctly observe, ”very much the dutiful child of the Enlightenment and, as such, tends to uncritically accept a set of assumptions deriving from Enlightenment thought.” For the philosophers of Enlightenment, the whole world is nothing but a mechanical mathematical structure. Thus the events of the world can be explained, predicted and even controlled by a universal law. Cartesian mathesis universalis and Leibnitzian characteristica universalica represent the scientific ideal of the Enlightenment. The rise of modern social sciences began, as Hollinger (1994: 3) observes, with the need to understand the social and cultural transformation, specifically of modernization, following the Enlightenment ideal of perfecting social development. Within the larger context of social modernization resulted from the Enlightenment, there arose a need to establish rational educational science for predicting the changes of humanity, fully developing human perfectibility and thus creating a world better to live. Immanuel Kant (1724-1804) and Ernst Christian Trapp (1745-1818) were two prominent representatives of the trend towards exact and precise educational science that, analogously to physical sciences, could offer universally valid educational knowledge. The Enlightenment scientific ideal was brought by educational posititivists in the 1960s to an extreme, where the quantitative data were used to test rigorously the hypothesis and to formulate nomological theory for the prediction of educational development. Once the rigorous theory was established, it would be served as a scientific basis for identifying the one best policy and practice for all contexts. Educational practice in such a circumstance would be degenerated into technique neglecting the reflection and choice of the subject resonanting the situational changes. The process of modernization in the western world since the Enlightenment reached its zenith in the last few decades. The abstract nomologocal theories based on western rational logic and experience have been universalized to such an extreme that postmodern decentralism, aestheticism, pluralism have been disseminated in response to modern logocentrism, eurocentrism and totalianism in scientific discourse. Under the impacts of postmodern anti-foundationalism, epistemological pluralism and logic of merchantile and performativity, the relationship between educational theory and practice should be reevaluated to determine what kinds of knowledge are appropriate to actualize educational objectives with a view to emancipating humanity from inner and exterior domination and thus leading to the realization of authentic self. This paper aderesses itself to this debatable issue facing the dialectical confrontation and synthesis of modernity and postmodernity. Educational Theory and Practice of the Enlightment Legacy Education was deemed as worthy vehicle by the Enlightenment philosophers to substantiate and realize the ideals of critical reason, humanistic individual freedom and benevolent progress of that time. Towards actualizing these ideals, the establishment of rational educational science was thought essential to investigate suitable educational methods (H. Blankertz, 1982: 28-29). 1. Kant (1804: 444), as an heir of the Enlightenment, proposed first: The mechanism of educational art must be transformed into a kind of The process of modernization in the western world since the Enlightenment reached its zenith in the last few decades. The abstract nomological theories based on western rationalistic logic and experience have been universalized to such an extreme that postmodern decentralism, aestheticism, pluralism have been disseminated in response to modern logocentrism, eurocentrism and totalitarianism in scientific discourse. Under the impacts of postmodern incredulity to the totalizing metanarrtives pluralistic stance, and logic of merchantile and performativity, the relationship between educational theory and practice should be reevaluated to determine what kinds of knowledge are appropriate to actualize educational objectives with a view to emancipating humanity from inner and exterior domination and thus leading to the realization of authentic self.

The governance of innovative bioscience could extensively influence the growth of science, economy, society and law of every country. Similar to many countries, Muslim nations are experiencing a variety of socio-cultural and political conflicts relating to emerging bioscience, including human embryonic stem (hES) cell research and therapy. Among Muslims, the discussion of the ethics and regulatory policy related to hES cell research is mostly seen as a restrictive position, however, some Muslim nations take an intermediate stance, e.g. Iran as a leading country among Muslim nations. Islam, similar to other religions, significantly influences the moral, social and legal debates around hES cell science. The main argument is about the level of protection of the human embryo as it is used to obtain stem cells and then destroyed. This essay broadly portrays the fundamental moral constructions of Islamic deliberations on bioscience and technology in general, and particularly hES cell science in Shi’a tradition. The paper helps us to understand how scientific knowledge, bioethical discourses and legal deliberations are produced in the Muslim countries. After introducing some background information, it delves into the core themes framing the discussion, with reference to the moral controversy surrounding hES cell science and Islamic faith. This account is intended to present the main highlighted debates and controversial questions. The essay concludes that given continuing conflicts between science, politics and religion in many countries, in some countries, for example in the Shi’a Iran, hES cell science converges with religious beliefs and government policies.

This study used the Relevance of Science Education (ROSE) survey (Sjoberg & Schreiner, 2004) to examine topics of interest and perspectives of secondary science students in a large school district in the southwestern U.S. A situated learning perspective was used to frame the project. The research questions of this study focused on (a) perceptions students have about themselves and their science classroom and how these beliefs may influence their participation in the community of practice of science; (b) consideration of how a future science classroom where the curriculum is framed by the Next Generation Science Standards might foster students' beliefs and perceptions about science education and their legitimate peripheral participation in the community of practice of science; and (c) reflecting on their school science interests and perspectives, what can be inferred about students' identities as future scientists or STEM field professionals? Data were collected from 515 second year science students during a 4-week period in May of 2012 using a Web-based survey. Data were disaggregated by gender and ethnicity and analyzed descriptively and by statistical comparison between groups. Findings for Research Question 1 indicated that boys and girls showed statistically significant differences in scientific topics of interest. There were no statistical differences between ethnic groups although. For Research Question 2, it was determined that participants reported an increase in their interest when they deemed the context of the content to be personally relevant. Results for Research Question 3 showed that participants do not see themselves as youthful scientists or as becoming scientists. While participants value the importance of science in their lives and think all students should take science, they do not aspire to careers in science. Based on this study, a need for potential future work has been identified in three areas: (a) exploration of the perspectives and interests of non-mainstream students and urban students whose representation in this study was limited; (b) investigation of topics where students expressed low interests topics; and (c) development and design of authentic communities of practice in the science classroom.

This article departs from the author's anxiety about Islamic epistemology vis a vis the Islamization of science in the worldview of interdisciplinary Islamic epistemology, Syed Muhammad Naqueb al-Attas regarding the Islamization paradigm of science with a concept with an approach based on the paradigm of Islamic epistemology. In this case, the problem of Islamization is fundamental epistemologically. However, al-Attas does not want to contradict one another, in fact, it further strengthens the Islamization of science under Islamic epistemology’s spirit or values. The epistemology of Islamic thought of Syed Muhammad Naqueb al-Attas regarding the concept of epistemology vis a vis the Islamization of science is not only built on revelation and religious belief. However, it is built on a cultural tradition strengthened by philosophical speculation related to secular life that focuses on humans as rational beings. As a result, science and ethical and moral values, governed by human reason, are constantly changing. Syed Muhammad Naquib Al-Attas’ Interdisciplinary Islamic Studies is a conception of the need for the Islamization of science related to reality and truth is understood by the unification method where there is a unity between inductive and deductive, empirical, and rational principles. The approach and theory used in this paper explore the historical roots of the epistemological paradigm of Syed Muhammad Naquib Al-Attas by combining esoteric and ecstical elements as well as the combination of secularism and religion. However, it must be an interdisciplinary scientific discipline in Islamic studies.

The dissertation aims to achieve two goals. First, it attempts to establish a new theoretical framework—the collaborative scientific conceptual change model, which explicitly attends to social factor and epistemic practices of science, to understand conceptual change. Second, it report the findings of a classroom study to investigate how to apply this theoretical framework to examine the trajectories of collaborative scientific conceptual change in a CSCL environment and provide pedagogical implications. Two simulations were designed to help students make connections between the macroscopic substances and the aperceptual microscopic entities and underlying processes. The reported study was focused on analyzing the aggregated data from all participants and the video and audio data from twenty focal groups’ collaborative activities and the process of their conceptual development in two classroom settings. Mixed quantitative and qualitative analyses were applied to analyze the video/audio data. The results found that, overall participants showed significant improvements from pretest to posttest on system understanding. Group and teacher effect as well as group variability were detected in both students’ posttest performance and their collaborative activities, and variability emerged in group interaction. Multiple data analyses found that attributes of collaborative discourse and epistemic practices made a difference in student learning. Generating warranted claims in discourse as well as the predicting, coordinating theory-evidence, and modifying knowledge in epistemic practices had an impact on student’s conceptual understanding. However, modifying knowledge was found negatively related to students’ learning effect. The case studies show how groups differed in using the computer tools as a medium to conduct collaborative discourse and epistemic practices. Only with certain combination of discourse features and epistemic practices can the group interaction lead to successful convergent understanding. The results of the study imply that the collaborative scientific conceptual change model is an effective framework to study conceptual change and the simulation environment may mediate the development of successful collaborative interactions (including collaborative discourse and epistemic practices) that lead to collaborative scientific conceptual change.

This article aims at demonstrating the epistemological continuity between symbolic interactionism and queer theory. In particular, I will suggest that queer theory realizes the anti-rationalist and post-structuralist turn in social sciences, theorized by Dewey, James, Mead, Thomas and Pierce, at the beginning of XXth century. This early works of pragmatist\interactionist scholars represent, in my opinion, the main reference for all interpretive social sciences nowadays, in order to realise a new post-Aristotelian scientific logic of inquiry. Consistent with Green’s essay Queer Theory and Sociology: Locating the Subject (2007), I will propose to re-frame queer theory “forgetting Foucault” (Halperin, 2003). But differently, I will focus more on the epistemic analogies between the two traditions, in terms of deconstructionism, anti-identitarian approach to subjectivity, agency and sexuality. After introducing the axioms of pragmatis/interactionist epistemology, I will discuss how this axioms have been translated in a proper methodology by Blumer; how Mead, Turner and the new representatives of symbolic interactionism have dealt with the topics of role performances and identity; how Sedgwick and Butler have founded an epistemology of queer theory presenting strong analogies with symbolic interactionism. In the conclusions, I will draw a possible scenario of future integration between the two traditions. Keywords: epistemology, symbolic interactionism, queer theory, identity theory, deconstructionism.

SOMMARIO: 1. Il diritto resiste alla scienza - 2. La scienza come criterio di legittimazione della norma giuridica - 3. Diritto come fenomeno normativo: incommensurabilita fra diritto e scienza - 4. Il diritto come super scienza - 4.1. Voracita processuale - 4.2. Verita giuridica e legittimazione dell’organo decidente - 4.3. Verita giuridica e falsificazione - 4.4. Margini del sindacato giudiziario - 5. Diritto come mediazione fra saperi distinti - 6. Conclusioni: diritto, scienza e gestione dell’incertezza.Law as system which incorporates distinct epistemological methods. Why legal reasoning did not retreat before scientific knowledgeABSTRACT: The central claim of this Article is that, despite the frequent references by legal acts to scientific knowledge, the scientific method has not supplanted or overshadowed the proper features of legal reasoning arising from the idea of law as an autonomous system of knowledge. In fact, just the opposite has occurred. It will be argued that the resistance of the legal at the scientific method can be explained on the basis of three distinct theories of law and legal reasoning: a) the first claims that law is a normative system which is incommensurable with science; b) the second qualifies law as a kind of superscience which grounds legitimacy to science itself; c) the third defines law as a normative system which accepts and incorporates forms of knowledges which the scientific method normally rejects.

Este ensaio teórico tem o objetivo de apresentar as Tertúlias Dialógicas Científicas (TDC) como alternativa metodológica de desenvolvimento da aprendizagem de Ciências da Natureza. Para tanto, são apresentados aspectos do atual contexto social e a decorrente necessidade de acesso a conhecimento científico. Em seguida, é realizada uma breve conceituação da origem e do desenvolvimento teórico e prático dessa Atuação Educativa de Êxito (AEE), elencando os princípios da Aprendizagem Dialógica nos quais as TDC estão fundamentadas. Por fim, argumenta-se em favor desta AEE como promotora de Educação Científica e Tecnológica sintonizada com o desenvolvimento de autonomia, crítica e manejo do conhecimento no atual contexto da Sociedade da Informação e Conhecimento.

The present essay focuses on the Psicology and gnoseology of Synesius of Cyrene (373 – 414 BC), author of the well-known De insomniis.This work is considered by many scholars to be the last treatise on dreams of the classical antiquity. The first part of the essay analyses the so called Physiology of spirit, that is a complex philosophical and scientific theory about the existence of a specific seat of soul within the human being. It was developed in the classical era thanks to the works of Alcmaeon of Crotone (6th century BC ) and Hippocrates of Cos (5th century BC). In the central part of the essay we will analyse the text of Synesius which appears to be a real theoretical treatise of ancient psychology. The neoplatonism of Synesius meets the achievements of the ancient medical and philosophical studies in a very original way. The last part proposes some suggestions about the possible actualisation of Synesius’s thought through its comparison with modern psychoanalysis.

Philosophy that works as the basis for the development of science, must be relevant to the area of scientific ontological it builds. This relevance problem is still a problem in Islamic scientific building, among others, in the Islamic Education Philosophy which seem difficult to escape from the dominance of positivism. The aim of this paper to describe the structure of the epistemology of al-Farabi which will be the basis of the reformulation of the Islamic Education Philosophy paradigm. The study used an analitical-interpretative method with the content analysis technique of works related to al-Farabi’s thought. On the ontological aspect, the reformulation of the Islamic Education Philosophy paradigm should be rationally connected between the material available in the curriculum. In the epistemological aspect, education is expected to show the process of forming students who are able to apply knowledge into their attitudes and actions. In practical areas, education operate in the area of “moral” manifested, among others, because of the exemplary factor of teacher whose theoretical knowledge has been subjectivated.

The fact that (pre-)knowledge must be addressed in class has been widely recognized in the scientific community for several years now. Fortunately, a growing number of studies on learners' conceptions of the Internet, computers, smartphones and other computer science related topics is the academic response to constructivist epistemology. However, many of these contributions unfortunately end after a presentation and discussion of the results, without concrete recommendations for teachers on how to methodologically deal with (typical mis-)conceptions. Therefore, based on research-based teaching practices of other science didactics, this contribution introduces various teaching tools into the field of computer science education by exemplarily adapting them to the results of research on learners' conceptions of computing system architecture.

This paper compares Frege’s philosophy of mathematics with a naturalistic and nominalistic philosophy of mathematics developed in Ye (2010a, 2010b, 2010c, 2011), and it defends the latter against the former. The paper focuses on Frege’s account of the applicability of mathematics in the sciences and his conceptual realism. It argues that the naturalistic and nominalistic approach fares better than the Fregean approach in terms of its logical accuracy and clarity in explaining the applicability of mathematics in the sciences, its ability to reveal the real issues in explaining human epistemic and semantic access to objects, its prospect for resolving internal difficulties and developing into a full-fledged theory with rich details, as well its consistency with other areas of our scientific knowledge. Trivial criticisms such as “Frege is against naturalism here and therefore he is wrong” will be avoided as the paper tries to evaluate the two approaches on a neutral ground by focusing on meta-theoretical features such as accuracy, richness of detail, prospects for resolving internal issues, and consistency with other knowledge. The arguments in this paper apply not merely to Frege’s philosophy. They apply as well to all philosophies that accept a Fregean account of the applicability of mathematics or accept conceptual realism. Some of these philosophies profess to endorse naturalism.

The purpose of this brief essay is twofold: (1) to clarify what it is to study anything scientifically and show that consciousness cannot, in principle, be studied scientifically, and (2) to examine the aim and methods of cosmology and show that cosmology cannot, in principle, be a science. The essay can be read by ignoring any and all references to Advaita Vedānta (non‐dualistic Vedānta). My reason for referring to Advaita Vedānta is simply the fact that these two truths were long ago discovered and taught by Advaita Vedānta, which is at once Jñāna‐Yoga (The Way of Knowledge) and mysticism, unsurpassed and unsurpassable.

Este artigo tem como objetivo discutir a contribuicao teorica e metodologica da Antropologia da Ciencia para a compreensao das relacoes entre a Escola Basica e o conhecimento cientifico. Para isso, discute-se o caso do retorno da obrigatoriedade do ensino de Sociologia no Ensino Medio, que ocorre desde 2006, processo que e acompanhado da emergencia de uma “comunidade disciplinar” em torno desta ciencia. Orientando-se pela perspectiva etnografica, desloca-se o olhar de uma perspectiva normativa quanto ao ensino de Sociologia e busca-se situa-lo desde o espaco escolar. Nesse sentido, os dados discutidos aqui sao fruto de trabalho de campo realizado em duas escolas da regiao metropolitana de Porto Alegre (RS), utilizando-se do metodo etnografico. O deslocamento proporcionado pela otica da Antropologia da Ciencia permite conceber a escola nao como um simples lugar de reproducao de um saber definido exteriormente a ela, mas como um local de criacao de um conhecimento original, tendo como fundamento a pratica cotidiana e o encontro de diferentes agentes que o “coproduzem”. Palavras-chave: antropologia da ciencia, ensino de sociologia, etnografia.