Correction to: Social epistemological conception of delusion

The article Social epistemological conception of delusion, written by Kengo Miyazon and Alessandro Salice, was originally published electronically on the publisher’s internet portal on 17 September 2020 without open access.

Dança Africana

RESUMO O presente trabalho possui como finalidade, a partir de uma perspectiva transversal, dissertar sobre a concepção epistemológicas do território da dança africana, compreendendo desta forma a sua importância dentro da cultura da África, adentrando os caminhos que interpelam a realidade, analisando desta forma os significados da esfera dos movimentos e as suas relações, dando importância para o corpo, os movimentos e os sentidos, entendendo a sua função cultural e a percepção de como habitam o mundo num verdadeiro diálogo crítico entre dança, antropologia e a vida. Com base na Diáspora, compreende-se as técnicas, as estéticas e as poéticas oriundas das formas africanizadas de escrita do corpo. O artigo tem por objetivo evidenciar a dança africana levando ao conhecimento do que elas são na realidade, a razão pela qual se fazem tão presentes no cotidiano dos africanos e os tipos mais comuns reafirmando assim, as diversidades dentro da África e fora dela. A metodologia da pesquisa foi realizada a partir de investigações em páginas eletrônicas, com o intuito de compreender as suas definições, seus contextos e sua importância, reforçando o entendimento sobre elas através de alguns teóricos como Tiérou (2001), Robert Farris-Thompson (1974) e Kariamu Welsh (1985), e dentre outros que reforçam a compreensão dos movimentos da dança africana e do uso do corpo em sua execução. Dança africana. Cultura. ABSTRACTThe present work aims, from a transversal perspective, to talk about the epistemological conception of the territory of African dance, thus understanding its importance within the culture of Africa, entering the paths that challenge reality, thus analyzing the meanings of the sphere of movements and their relations, giving importance to the body, movements and senses, understanding their cultural function and the perception of how they inhabit the world in a true critical dialogue between dance, anthropology and life. Based on the Diaspora, the techniques, aesthetics and poetics that come from Africanized forms of body writing are understood. The article aims to highlight the African dance leading to the knowledge of what they are in reality, the reason why they are so present in the daily lives of Africans and the most common types thus reaffirming, the diversities within Africa and outside it. The research methodology was carried out from investigations on electronic pages, in order to understand their definitions, their contexts and their importance, reinforcing the understanding of them through some theorists such as Tiérou (2001), Robert Farris-Thompson (1974 ) and Kariamu Welsh (1985), and among others who reinforce the understanding of African dance movements and the use of the body in their performance.African dance. Culture. RESUMENEl propósito del presente trabajo es, desde una perspectiva transversal, discutir sobre la concepción epistemológica del territorio de la danza africana, entendiendo así su importancia dentro de la cultura africana, adentrándonos en los caminos que desafían la realidad, analizando así los significados de la esfera de los movimientos y sus relaciones, dando importancia al cuerpo, los movimientos y los sentidos, comprendiendo su función cultural y la percepción de cómo habitan el mundo en un verdadero diálogo crítico entre danza, antropología y vida. A partir de la Diáspora se entienden las técnicas, la estética y la poética derivadas de las formas africanizadas de escritura del cuerpo. El artículo tiene como objetivo resaltar la danza africana conduciendo al conocimiento de lo que realmente son, la razón por la que están tan presentes en la vida cotidiana de los africanos y los tipos más comunes reafirmando así, las diversidades dentro y fuera de África. La metodología de investigación se llevó a cabo a partir de investigaciones en páginas electrónicas, con el fin de entender sus definiciones, sus contextos y su importancia, reforzando la comprensión de las danzas a través de algunos teóricos como Tiérou (2001), Robert Farris-Thompson (1974) y Kariamu Welsh (1985), y entre otros que refuerzan la comprensión de los movimientos de la danza africana y el uso del cuerpo en su ejecución.Danza africana. Cultura. SOMMARIOLo scopo di questo lavoro è, da una prospettiva trasversale, discutere la concezione epistemologica del territorio della danza africana, comprendendone così l'importanza all'interno della cultura africana, addentrandosi nei percorsi che sfidano la realtà, analizzando così i significati della sfera dei movimenti e delle loro relazioni, dando importanza al corpo, ai movimenti e ai sensi, comprendendone la funzione culturale e la percezione di come abitano il mondo in un vero dialogo critico tra danza, antropologia e vita. Dalla diaspora si comprendono le tecniche, l'estetica e la poetica derivate dalle forme africanizzate della scrittura del corpo. L'articolo si propone di mettere in luce le danze africane portando alla conoscenza di cosa sono realmente, il motivo per cui sono così presenti nella vita quotidiana degli africani e delle tipologie più comuni, riaffermando così le diversità dentro e fuori l'Africa. La metodologia di ricerca è stata realizzata dalla ricerca su pagine elettroniche, al fine di comprenderne le definizioni, i loro contesti e la loro importanza, rafforzando la comprensione delle danze attraverso alcuni teorici come Tiérou (2001), Robert Farris- Thompson (1974) e Kariamu Welsh (1985), e tra gli altri che rafforzano la comprensione dei movimenti della danza africana e l'uso del corpo nella sua esecuzione.Danza africana. Cultura.

University Solidarity Management

In the perspective of discussing a university management proposal that places an alternative epistemological conception and understands the multidimensionality of human beings and social systems (as a critique of economic instrumentality) and the multidimensionality of the educational phenomenon, this article presents a theoretical synthesis, an essay of idea, in the sense of proposing a model of solidarity management, in the perspective of its dimensions (Cosmopolitan Rationality; Multidimensional Model of Administration Management; Intercultural Translation). The solidary management of the university centralizes the debate on interculturalityfrom the perspective of emancipation, while activating the reflective process on how to strategically operationalize actions that are guided by an integrative rationality and coordinate the dimensions of the educational phenomenon, in this case: culture, politics, pedagogy and economics. It is in the scope of a democratization of knowledge that this management advances from the “societal” management, as it comprehends a perspective on participation that qualifies the knowledge and practices of social agents in building proposals as credible, and the social organization should focus its efforts and trigger the experiences of the subjects so that the intercultural translation process incorporates comprehensive and purposeful practices within symbolic interactions.

An investigation of the Bivariate Complex Fibonacci Polynomials supported in Didactic Engineering: an application of Theory of Didactics Situations (TSD)

A research cut will be presented in the Academic Master of the Programa de Pós-Graduação em Ensino de Ciências e Matemática (PGECM) of the Instituto Federal de Educação, Ciência e Tecnologia do Ceará (IFCE). This research used Didactic Engineering with a focus on the Theory of Didactic Situations, evidencing epistemological, cognitive and didactic elements articulated among themselves. This made it possible to mobilize the student's intuitive thinking towards inferential reasoning during the study of the Bivariate Complex Fibonacci Polynomials. Moreover, it had the purpose of inserting an epistemological conception in the teaching of History of Mathematics, considering that the research was applied in the course of Degree in Mathematics in the discipline of History of Mathematics.

Rival Visions of Parsimony

Abstract“Parsimony” is a vague and divisive concept in political science. I identify three distinct but often conflated conceptions of parsimony. The aesthetic conception emphasizes a theory's elegance and clarity; the ontological conception, drawing upon the hard sciences, posits that the world is governed by simple fundamental laws. Neither applies in international relations theory or to social science more broadly. Instead, only the epistemological conception—abstracting from reality to highlight recurring patterns and build testable propositions—justifies parsimony. This view is not a naive simplification of the world but a self-conscious capitulation to its complexity. Though both critics and supporters of parsimony often do not distinguish among these three “visions,” doing so has important implications for how we think about evaluating theories.

Heideggerian philosophy of science

Heidegger’s importance in the philosophy of science stems less from his scattered remarks about science than from the larger conception of intentionality and ontology that informs them. Heidegger’s earliest major work, Being and Time (1927), displayed everyday practical purposive activity as the most fundamental setting for the disclosure of things in the world. Heidegger claimed that the traditional epistemological conception of a subject who represents objects was derivative from and dependent upon such ongoing everyday practical engagement with one’s surroundings. Science was then supposed to be the practice that allows things to show themselves shorn of their significance within the ’in-order-to-for-the-sake-of’ structure of everyday activity; nevertheless, the sense of scientific claims remained dependent upon the everyday interactions from which they were abstracted. Shortly after writing Being and Time, Heidegger revised his project in ways that also transformed his account of science. His overall project shifted from describing the transcendental structure of the meaning of being, to interpreting the ’history of being’. Science was reinterpreted as an activity (’research’) closely allied with machine technology, and oriented towards more extensive and intensive manipulation and ordering of things. Understood as such, science for Heidegger was an essential manifestation of the modern age. Whereas, earlier, he thought that science presupposed a philosophical ontology, he eventually portrayed science and technology as the conclusion of the philosophical tradition. While philosophical metaphysics and epistemology were thus naturalized, Heidegger was concerned with the possibility of a way of thinking outside this convergence of scientific and philosophical metaphysics.

SOCIAL STRUCTURE OF COGNITION IN THE PHILOSOPHY OF G. W.F. HEGEL AND L. WITTGENSTEIN

The aim of this paper is to give an account of Wittgenstein’s epistemological view in Philosophical Investigations (PI) in the context of Hegel’s Phenomenology of Spirit (PoS). PoS serves as a model structure through which the conception in PI of cognition is being gradually outlined. After the sketch of Wittgenstein’s account of knowledge in On Certainty compared to Kant’s epistemological conception and Hume’s skeptical doubts, the sole examination of Hegel’s PoS commences. First, I intend to deal with the problem of sense-certainty. It is argued that pure sensory experience without an intrusion of concept cannot grasp any particular object in apprehension. Second, I observe that Hegel’s account of force and understanding introduces the theme of conceptuality. Wittgenstein is being examined simultaneously, on the background of the analysis of Hegel’s dialectical course. It is concluded that both Hegelian and Wittgensteinian conception implies that any kind of knowledge requires some social basis, i.e. that cognition is possible only when language, or conceptuality and propositionality respectively, intervenes. The thesis is shorty compared to John McDowell’s concept of how a human mind approaches the world.12