Science as a calling and as a profession: The wider setting in Weber's scholarly endeavor.

In his 1917 lecture for Munich students (most often entitled in English translation "Science as a Vocation"), Max Weber addressed numerous issues: not only how "profession" and "calling" are related in science and scholarship, but also Entzauberung ("disenchantment"); rationality and its limits; ultimate values; and the field of tension between science and religion. The present essay locates these themes in Weber's oeuvre from 1911 onward, and analyses how they resonate and culminate in Weber's address in 1917. It is in 1911 that he decided to engage with the problem that was to stand central in his thinking until his death in 1920: the nature and causes of certain specific turns in the course of European history which, so he argued, have proven to be of "universal significance." Special attention is given in the present essay to how Weber dealt in this connection with the rise of modern science and the rise of modern tonal harmony. A concluding section explains what, over a century later, makes reading Weber still so rewarding an experience.

Sound between water and light: images and analogies in early acoustics, 1660-1710.

Sounds are heard, sometimes even felt, but in most cases they remain unseen. This ephemeral and invisible nature of sound was already considered a problem when the science of acoustics took form in the seventeenth century. The fact that sound could not be seen was described as a significant hindrance to its understanding. But it was precisely during this time that a wide variety of sounds attracted broad scientific attention across Europe. Scholars, natural philosophers, and mathematicians investigated and experimented with sound and musical instruments and developed theories of hearing. This article looks at the role of images, diagrams, and visualization techniques in late seventeenth-century acoustics, bringing together the history of sound and the history of scientific images. Focusing on water and light as the dominant analogies for sound, the article demonstrates that visualization was an important tool for thinking about sound and allowed for the circulation of theories and experiments. At the same time, the epistemic status of these images remained contested, as there was no single model that could explain the different ways sound behaves as it moves through space and that could be visualized.

Current debates and emerging trends in the history of science in premodern Islamicate societies.

This roundtable brings together contributions from nine senior, mid-career and junior scholars who work on the history of science in pre-1800 Islamicate societies. The contributions reflect upon some of the challenges that have historically constrained the subfield, how they have sought to overcome them, and what they see as some of the more productive and fruitful turns the field has taken and/or should take in the future. A central trend in all contributions is how they seek to confront the combined weight of colonialism, Orientalism, and the teleological history of science that continues to haunt contemporary discussions in both academia and the general public with regards to science in pre-1800 Islamicate societies. Without diminishing the pioneering achievements of the generations of historians who have preceded us, and upon whose work we continue to rely, this combined weight has tended a) to marginalize the study of occult sciences in Islamicate societies; b) to emphasize investigations of content from an etic perspective of how we got to the present, which is primarily seen as how the scientific content is connected to the rise of modern science in Europe; and c) to concomitantly marginalize the study of science in post-1200 Islamicate societies, particularly those with little to no connection to the rise of "Western" science. The contributions build upon conversations that took place among participants in December 2019 at a workshop at New York University (NYU), Abu Dhabi Institute in New York City, funded by a grant from NYU Abu Dhabi.

A Trajectory of Discovery: Metabolic Regulation by the Conditionally Disordered Chloroplast Protein, CP12.

The chloroplast protein CP12, which is widespread in photosynthetic organisms, belongs to the intrinsically disordered proteins family. This small protein (80 amino acid residues long) presents a bias in its composition; it is enriched in charged amino acids, has a small number of hydrophobic residues, and has a high proportion of disorder-promoting residues. More precisely, CP12 is a conditionally disordered proteins (CDP) dependent upon the redox state of its four cysteine residues. During the day, reducing conditions prevail in the chloroplast, and CP12 is fully disordered. Under oxidizing conditions (night), its cysteine residues form two disulfide bridges that confer some stability to some structural elements. Like many CDPs, CP12 plays key roles, and its redox-dependent conditional disorder is important for the main function of CP12: the dark/light regulation of the Calvin-Benson-Bassham (CBB) cycle responsible for CO2 assimilation. Oxidized CP12 binds to glyceraldehyde-3-phosphate dehydrogenase and phosphoribulokinase and thereby inhibits their activity. However, recent studies reveal that CP12 may have other functions beyond the CBB cycle regulation. In this review, we report the discovery of this protein, its features as a disordered protein, and the many functions this small protein can have.

Vaccine Efficacy Denial: A Growing Concern Affecting Modern Science, and Impacting Public Health.

The discovery of the vaccination technique was revealed by Edward Jenner in 1796, which represented the first scientific attempt to control an infectious disease by vaccines, followed by other important studies carried out by Pasteur and Koch, and Sabin, who developed the first technique to attenuate the virus. In recent decades, numerous scholars have begun to create dangerous theories against the effectiveness of vaccines through scientifically invalid or fraudulent studies. This critical review of the literature aims to analyze the main factors that have undermined the credibility of vaccines in the general population, disproved false information and emphasized the benefits of vaccines over the last 200 years. Unfortunately, several studies have been carried out without the proper scientific attention. The most impacting example is the study published by Andrew Wakefield in the Lancet journal who tried to correlate vaccines with the development of autism: this publication was withdrawn from the journal a few years after its publication, but the impact of incorrect scientific studies, fake news, and ambiguous healthcare policies have led to a general adverse opinion about the effectiveness of vaccines. The excess of uncontrolled information is a serious concern during the Coronavirus pandemic. Modern science must tackle this problem with a better willingness to communicate the clinical studies to those who cannot understand medical information. Nevertheless, a reliable science must also limit the distribution of studies that do not meet the basic criteria of methodological rigor and certainty of results in order not to incur confusion in the scientific community.

A Critique of Darwin's The Descent of Man by a Muslim Scholar in 1912: Muhammad-Rida Isfahani's Examination of the Anatomical and Embryological Similarities Between Human and Other Animals.

The cliché of the clergymen or the religious scholars battling against modern science oversimplifies the history of the encounter between modern science and religion, especially in the case of non-Western societies. Many religious scholars, Muslim and Christian, not only did not oppose modern science but used it instrumentally to propagate their religions. Marwa Elshakry, in her brilliant study of Darwin's opinions among the Arab World, concentrates more on Arab Christians and Sunni Muslims rather than on Shiite Muslims. Muhammad-Rida Isfahani, a Shiite clergyman educated in Islamic theology in Najaf, composed A Critique of Darwin's Philosophy in 1912 as a review of the theory of evolution. However, even before the publication of this book, controversy concerning this topic had been raging in the Arab World for decades. Under the influence of Muslim scholars (Sunni and Shiite) to reconcile modern science with Islam, Isfahani did his best to gather knowledge of modern biology. He applied his self-taught knowledge of modern biology to find new solutions to the difficulties of establishing a dialogue between Islam and modern science. Thanks to the rationalism of his premodern scientific education, Isfahani was more sympathetic towards science than many of his Arab counterparts and able to deeply engage in these debates. Isfahani believed that the theory of evolution in nonhumans did not contradict Islamic discourse nor experimental and rational facts. Nevertheless, he denied the theory of human evolution as a nonscientific hypothesis. He justified his opinion through a detailed refutation of Darwin's heuristic evidence for human evolution in the first chapter of Descent of Man, such as the similarities between anatomy, embryology, and vestigial organs in humans and other animals. He also referred to other Western evolutionists of his time, such as Alfred Russel Wallace and Rudolf Virchow, who also rejected human evolution, and added some other scientific refutations of his own. Undoubtedly, Isfahani's final aim was to demonstrate the possibility of reconciliation between religion in general, and Islam in particular, with modern science. This article provides a detailed consideration of Isfahani's opinions, identifying his Arabic sources and comparing them to the original non-Arabic sources. I also examine the scientific details of Isfahani's achievements and the roots of his misunderstandings.

Renaissance natural philosophy, brain, and epilepsy (and some ideas about science).

Renaissance was a period full of religious and supernatural concepts and practices distant from the contemporary scientific world. Some erratic behaviors were considered demonic possessions and treated by exorcisms. It is supported by many sources. However, some important sources of the Renaissance point to a different picture. They show trends towards naturalistic explanations of many diseases, including epilepsy. This critical review discusses this approach, using texts by Mondino de' Luzzi and Leonardo da Vinci. However, more than an historical study, this review considers the passage from religious and supernatural practices to modern science. Contemporary consequences of that passage are considered, considering this Special Issue of Epilepsy & Behavior.

Traces on a Muddy Shore. Science and religion in Colonial and Early Independent Río de la Plata.

This paper is intended as a contribution to the study of science and religion in late modern Catholic societies. I explore the treatment of natural philosophy vis-à-vis religious (Roman Catholic) authority, the teaching of Biblical geology, and the use of natural theology in texts from Río de la Plata in the transition from late colonial to early independent times (1770-1815). After reviewing the assimilation of modern science into scholastic teaching and the articulation of reason and religious authority, the article considers the handling of the early history of the Earth in the theses of scholastic teachers and in the geological memoirs of the naturalist priest from Montevideo Dámaso Larrañaga. The core of the paper is devoted to the treatment of natural theology in Larrañaga's Diary of Natural History and in the speeches and documents of enlightened crown bureaucrats. The conclusion is reached that the harmonious character of the relationships between science and religion in this period and location harboured tensions (such as the blurred frontier between natural theology and natural religion) which could be accounted for in terms of the inherent inconsistencies in the programme of Catholic Enlightenment.

Puer barbatus: Precocious Puberty in Early Modern Medicine.

During early modernity, medico-legal concerns with timing puberty gave way to physiological and medical-hygienic concerns with pubertal timing. Sixteenth- and seventeenth-century medical-jurisprudential tracts isolated rare cases of conception before the legal marriage age. Scattered reports of "monstrously" early menarche and "prodigious" male puberty were offered from the latter half of the seventeenth century. Tied to excess heat, moisture, plethora and climate since antiquity, in the second half of the eighteenth century pubertal timing attracted sustained commentary regarding the purported role of social stressors, from novel-reading to diet and trousers. Both the known variability and strikingly outlying instances of pubertal timing thus provided an inroad to unravelling such perennial explanatory devices as temperament, constitution, and life style. Despite and in part because of its explanatory significance in early modern physiology, leading eighteenth-century nosologists did not yet itemize precocious puberty. One precocious boy described in the 1740s, the Willingham Prodigy, provided the best documented early medical and public response. Formal nosological interest followed by the 1760s, initially under Haller's heading of excessive growth (incrementum nimium, tied to enhanced circulation) and only much later under Meckel the Younger's heading of premature development (vorschnelle Entwicklung).

Colonialism, science, and health / Colonialismo, ciencia y salud

Abstract In addition to genocide, slavery, and the dispossession of indigenous people, colonialism, as a form of control, meant the suppression of traditional knowledge. The imposition of Christianity, the modern Western paradigm, and modern science that followed perpetrated this suppression. The universal role held by modern science is supported neither by epistemic nor social aspects. It is ineffective and complicit in the collapse of civilization, and it is worsened by comprehensive and unifying ideas to be reduced to an input-process of technological innovation for the benefit of social control industries such as the military, information technology, communication, or health. Furthermore, it suppresses ancestral knowledge related to health and medicine that may be beneficial and must be researched (stimulant medicines). Coupled with the health industry, it promotes the medicalization of life, spreading uncertainty, anxiety, and unease. Therefore, it is an instrument of neocolonialism that imposes its priorities, supplanting problems in subordinated countries, and extracts substantial resources, which is detrimental to social policies and programs. The biggest objection to the universality of modern science is derived from its empiricist and reductionist nature. Through the practically impossible idea of a unifying and explanatory knowledge, it impedes researchers the understanding of the complexity of the world and their historical moment and to act accordingly. It transforms great creative and liberating potential to submissiveness for the interests of capital and its representatives.

Resumen El colonialismo, como forma de dominación, significó, además de genocidio, esclavitud o despojo de pueblos originarios, la supresión de saberes tradicionales perpetrada por la imposición del cristianismo, del paradigma moderno occidental y de la ciencia moderna que le siguió. El carácter universal detentado por la ciencia moderna no se sostiene en lo epistémico ni en lo social; es inoperante con y cómplice del colapso civilizatorio; se empobrece de ideas comprensivas e integradoras para reducirse al insumo-proceso de la innovación tecnológica en provecho de las industrias del control social (militar, informática, de comunicación o de la salud); y suprime saberes ancestrales de la esfera de la salud que encierran beneficios y posibilidades que es preciso investigar (medicina estimulante). Aunada a la industria de la salud, impulsa la medicalización de la vida, preñándola de incertidumbre, angustia y desasosiego. Es instrumento del neocolonialismo al imponer sus prioridades, que suplantan las propias de los países subordinados y sustraen cuantiosos recursos en detrimento de políticas y programas sociales. La mayor objeción a la universalidad de la ciencia moderna deriva de su carácter empirista y reduccionista que, al condicionar la imposibilidad práctica de un conocimiento integrador y explicativo, aleja a los investigadores del entendimiento de la complejidad del mundo, de su momento histórico y de actuar en consecuencia, y transforma la gran potencialidad creativa y liberadora de este enorme contingente en docilidad a los designios de los intereses del capital y sus agentes.

Colonialism, science, and health.

In addition to genocide, slavery, and the dispossession of indigenous people, colonialism, as a form of control, meant the suppression of traditional knowledge. The imposition of Christianity, the modern Western paradigm, and modern science that followed perpetrated this suppression. The universal role held by modern science is supported neither by epistemic nor social aspects. It is ineffective and complicit in the collapse of civilization, and it is worsened by comprehensive and unifying ideas to be reduced to an input-process of technological innovation for the benefit of social control industries such as the military, information technology, communication, or health. Furthermore, it suppresses ancestral knowledge related to health and medicine that may be beneficial and must be researched (stimulant medicines). Coupled with the health industry, it promotes the medicalization of life, spreading uncertainty, anxiety, and unease. Therefore, it is an instrument of neocolonialism that imposes its priorities, supplanting problems in subordinated countries, and extracts substantial resources, which is detrimental to social policies and programs. The biggest objection to the universality of modern science is derived from its empiricist and reductionist nature. Through the practically impossible idea of a unifying and explanatory knowledge, it impedes researchers the understanding of the complexity of the world and their historical moment and to act accordingly. It transforms great creative and liberating potential to submissiveness for the interests of capital and its representatives.

El colonialismo, como forma de dominación, significó, además de genocidio, esclavitud o despojo de pueblos originarios, la supresión de saberes tradicionales perpetrada por la imposición del cristianismo, del paradigma moderno occidental y de la ciencia moderna que le siguió. El carácter universal detentado por la ciencia moderna no se sostiene en lo epistémico ni en lo social; es inoperante con y cómplice del colapso civilizatorio; se empobrece de ideas comprensivas e integradoras para reducirse al insumo-proceso de la innovación tecnológica en provecho de las industrias del control social (militar, informática, de comunicación o de la salud); y suprime saberes ancestrales de la esfera de la salud que encierran beneficios y posibilidades que es preciso investigar (medicina estimulante). Aunada a la industria de la salud, impulsa la medicalización de la vida, preñándola de incertidumbre, angustia y desasosiego. Es instrumento del neocolonialismo al imponer sus prioridades, que suplantan las propias de los países subordinados y sustraen cuantiosos recursos en detrimento de políticas y programas sociales. La mayor objeción a la universalidad de la ciencia moderna deriva de su carácter empirista y reduccionista que, al condicionar la imposibilidad práctica de un conocimiento integrador y explicativo, aleja a los investigadores del entendimiento de la complejidad del mundo, de su momento histórico y de actuar en consecuencia, y transforma la gran potencialidad creativa y liberadora de este enorme contingente en docilidad a los designios de los intereses del capital y sus agentes.

Genera and species vs. laws of nature two epistemic frameworks and their respective ideal worlds.

This paper seeks to exhibit and explain, by way of comparison, two ideal kinds of knowledge: knowledge based on classifications according to genera and species, as in Aristotelianism and common sense, and scientific knowledge based on the application of laws of nature. I will proceed by attempting (1) to determine the role that presuppositions play in knowledge in general by means of the distinction between content and form; (2) to describe and explain the main features of both ideal forms of knowledge; and, finally, (3) to analyze the relation between these two forms of knowledge as it is presented in Eddington's celebrated discussion of the "two tables". I will be critical of the widespread view that modern science is the correct form of knowledge, and that common sense is merely an illusion.

Between Kepler and Newton: Hooke's 'principles of congruity and incongruity' and the naturalization of mathematics.

Robert Hooke's development of the theory of matter-as-vibration provides coherence to a career in natural philosophy which is commonly perceived as scattered and haphazard. It also highlights aspects of his work for which he is rarely credited: besides the creative speculative imagination and practical-instrumental ingenuity for which he is known, it displays lucid and consistent theoretical thought and mathematical skills. Most generally and importantly, however, Hooke's 'Principles … of Congruity and Incongruity of bodies' represent a uniquely powerful approach to the most pressing challenge of the New Science: legitimizing the application of mathematics to the study of nature. This challenge required reshaping the mathematical practices and procedures; an epistemological framework supporting these practices; and a metaphysics which could make sense of this epistemology. Hooke's 'Uniform Geometrical or Mechanical Method' was a bold attempt to answer the three challenges together, by interweaving mathematics through physics into metaphysics and epistemology. Mathematics, in his rendition, was neither an abstract and ideal structure (as it was for Kepler), nor a wholly-flexible, artificial human tool (as it was for Newton). It drew its power from being contingent on the particularities of the material world.

Bakhtin, ciências humanas e psicologia: diálogos sobre epistemologia e pesquisa / Bajtín, ciencias humanas y psicología: diálogos sobre epistemología y investigación / Bakhtin, human sciences and psychology: dialogues about epistemology and research

Resumo Este ensaio teórico, com foco em questões epistemológicas e ontológicas, compõe uma teia de diálogos entre as vozes dos pensadores do Círculo de Bakhtin e as vozes da Modernidade para apresentar, a partir da Filosofia do Círculo, elementos que auxiliem a pensar uma forma outra de pesquisa em Ciências Humanas e, mais especificamente, em Psicologia. Com base nessa incursão discute-se três principais aspectos e seus efeitos à produção de saberes: o lugar do/a pesquisador/a e seu/sua outro/a; o trabalho de escrita de pesquisa e o ideal de verdade do saber.

Resumen Este ensayo, con foco en cuestiones epistemológicas y ontológicas, al componer una red de diálogos entre las voces de los pensadores del Círculo de Bakhtin con las voces de la Modernidad, objetiva presentar, a partir de la Filosofía del Círculo, elementos que ayuden a pensar y hacer una forma otra de investigación en Ciencias Humanas y en Psicología. Con base en esta incursión se discuten tres principales aspectos y sus efectos a la producción de saberes en la Psicología: el lugar del investigador / a y su otro / a; el trabajo de escritura de investigación; y el ideal de verdad del saber.

Abstract This essay, focusing on epistemological and ontological questions, in composing a web of dialogues between the voices of the Bakhtin's Circle and the voices of Modernity, aims to present, from the Philosophy the Circle, elements that support to think another form of research in Humanities and Psychology. Based on this incursion, three main aspects and their effects on the production of knowledge are discussed: the place of the researcher and their other; the writing work research; and the true ideal of knowledge.

Knowing what would happen: The epistemic strategies in Galileo's thought experiments.

While philosophers have subjected Galileo's classic thought experiments to critical analysis, they have tended to largely ignored the historical and intellectual context in which they were deployed, and the specific role they played in Galileo's overall vision of science. In this paper I investigate Galileo's use of thought experiments, by focusing on the epistemic and rhetorical strategies that he employed in attempting to answer the question of how one can know what would happen in an imaginary scenario. Here I argue we can find three different answers to this question in Galileo later dialogues, which reflect the changing meanings of 'experience' and 'knowledge' (scientia) in the early modern period. Once we recognise that Galileo's thought experiments sometimes drew on the power of memory and the explicit appeal to 'common experience', while at other times, they took the form of demonstrative arguments intended to have the status of necessary truths; and on still other occasions, they were extrapolations, or probable guesses, drawn from a carefully planned series of controlled experiments, it becomes evident that no single account of the epistemological relationship between thought experiment, experience and experiment can adequately capture the epistemic variety we find Galileo's use of imaginary scenarios. To this extent, we cannot neatly classify Galileo's use of thought experiments as either 'medieval' or 'early modern', but we should see them as indicative of the complex epistemological transformations of the early seventeenth century.

Um convite para um começo de conversa sobre a graduação em Psicologia: pensando uma versão da Psicologia do Desenvolvimento pela TAR / An invitation to the beginning of a conversation about graduation in Psychology: thinking an ANT version forDevelopmental Psychology / Una invitación para un comienzo de conversación sobre grado en Psicología: pensando una versión de la Psicología del Desarrollo por la TAR

Apresentamos uma reflexão sobre as práticas na graduação em Psicologia,partindo de uma breve revisão histórica e crítica da Psicologia do Desenvolvimento. Caminhamos pelas formulações iluministas da CiênciaModerna que deram sustentação ao projeto racionalista e individualistaenredado na lógica do liberalismo econômico e que colocou oconhecimento voltado para a técnica e leis de mercado no centro do projeto de formação universitária. Apontamos que tais formulações contribuíram para oestabelecimento de uma apolítica noção de desenvolvimento humano, assimcomo para as práticas de ensino e aprendizagem na referida disciplina e nagraduação como um todo. Propomos uma perspectiva ao estudo dodesenvolvimento humano que se vincule à presença do outro: aproblematização através de práticas éticas em sala de aula na graduação emPsicologia. Apontaremos a Teoria Ator-Rede (TAR) como suporte teórico para uma atitude investigativa para o docente, por fornecer condições parapensarmos o desenvolvimento humano a partir das experiências tecidas emredes e conexões, onde os afetos e a criatividade têm vez, e não só otecnicismo, a competição, a adaptabilidade e o adestramento. (AU)

We present our thoughts about graduation in Psychology by a critical and historical review of the Developmental Psychology. Since the illuminist view in Modern Science entanglement with the logic of the economic liberalism supported a rationalistic and individualistic project for the human being, we intend to discuss how these formulations have contributed for an idea of human development related to the wealth of the countries. We point out that all those ideas interfered in the graduation in psychology as it gave it an apolitical face. So, we intend to raise questions about the importance of the other’s presence since classroom, in order to set up an ethical attitude. We propose the Actor-Network Theory (ANT) as a way to the studies of the Human development with a political face, in which the presence of the other means much more, by connecting humans and non humans, technology, competition, feelings and creativity. (AU)

Presentamos una reflexión sobre las prácticas de estudio de grado enPsicología partiendo por una breve revisión histórica y crítica de la Psicología del Desarrollo. Caminamos por las formulaciones iluministas de la Ciencia Moderna que dieron sustento al proyecto racionalista e individualistavinculado a la lógica del liberalismo económico, que orientó el conocimientoy el centro del proyecto de formación universitaria hacia las técnicas y leyesdel mercado. Señalamos que tales formulaciones contribuyeron alestablecimiento de una noción apolítica del desarrollo humano, así como delas prácticas de enseñanza y aprendizaje en la disciplina referida.Planteamos una perspectiva al estudio del desarrollo humano que se vinculea la presencia del otro: la problematización a través de prácticas éticas en la sala de clases durante el estudio de grado en Psicología. Proponemos la Teoría del Actor-Red (TAR) como soporte teórico para una actitud investigativa del docente por entregar condiciones para pensar el desarrollo humano a partir de las experiencias tejidas en redes y conexiones, donde los afectos y la creatividad tienen su momento, y no solo el tecnicismo, la competencia, la adaptabilidad y el adiestramiento. (AU)

O sujeito da psicanálise e o sujeito da ciência: Descartes, Freud e Lacan / The subject of psychoanalysis and the subject of science: Descartes, Freud and Lacan / El sujeto del psicoanálisis y el sujeto de la ciencia: Descartes, Freud y Lacan

Partindo da problematização proposta por Lacan acerca do sujeito da psicanálise enquanto o correlato antinômico do sujeito da ciência moderna, procura-se destacar os elementos que constituem o cerne de sua argumentação. O sujeito da ciência emerge da démarche cartesiana conhecida como o cogito no momento em que o procedimento metodológico da dúvida encontra seu ponto de basta numa asserção insofismável: "sou". O sujeito da psicanálise, suposto ao inconsciente (das Unbewusste), inferido por Freud a propósito do elemento duvidoso do sonho, é tributário do procedimento cartesiano. A certeza é o ponto para o qual convergem os encaminhamentos de Descartes e Freud. Mas, enquanto o primeiro recua e institui Deus como garante da verdade, o fundador da psicanálise avança exortando o sujeito a se responsabilizar por aquilo que advém como injunção inconsciente. Do lado do discurso da ciência o sujeito é um elemento alheio ao plano dos enunciados que visam recobrir a totalidade do real - que, de resto, resiste a uma apreensão exaustiva. Recolhido pela psicanálise, esse elemento subtraído da ordem de razões, resto fecundo, tem como dever garantir o campo em relação ao qual se encontra subsumido, numa torção causal que faz ressaltar o estatuto ético do conceito maior (Grundbegriff) estabelecido por Freud.

Considering Lacan’s statement on the subject of psychoanalysis as the correlative in antinomy of subject of science, this paper discusses its major elements. The subject of science comes out due to Descartes’ demarche known as the cogito where his methodological doubt procedure founds its own limit through the assertion "I am". On the other hand, the subject of psychoanalysis, supposed to Unconscious, is inferred by Freud due to the vagueness regarding the elements which compounds dreams and attributing it to unconscious thoughts, derives from the Cartesian procedure as both are led to a point of certainty. Therefore certainty is the turning point to which Descartes’ and Freud’s formulations converge. But as the first withdraw and states God as the guarantor of truth, Freud steps forward urging the subject to take responsibility on the Unconscious injunctions. Which leads to the ethical status of the Unconscious as it depends on the subject decision to guarantee the psychoanalytical field.

Examinando la proposición de Lacan que considera el sujeto del psicoanálisis como el correlato antinómico del sujeto de la ciencia, buscase destacar los elementos que constituyen el cerne de su argumentación. El sujeto de la ciencia emerge de la démarche cartesiana conocida como el cogito en el momento en lo cual la duda metódica encuentra su punto de basta: "soy". El sujeto del psicoanálisis, supuesto al inconsciente (das Unbewusste), inferido por Freud a propósito del elemento dudoso del sueño, es tributario del procedimiento cartesiano. La certidumbre es el punto hacia el cual convergen los pasos de Descartes y de Freud. Pero mientras lo primero ceja y instituye un Dios bueno y veraz garantizando la verdad, el fundador del psicoanálisis avanza exhortando el sujeto a convertirse en responsable hacia la determinación inconsciente. De acuerdo con el discurso de la ciencia, el sujeto es el elemento ajeno al plan de los enunciados, que pretende recubrir la totalidad del real. Recogido por el psicoanálisis, ese elemento sustraído del orden de razones, residuo fecundo, tiene como deber garantizar el campo hacia el cual si encuentra dependido, subvirtiendo la causalidad y resaltando lo estatuto ético del concepto fundamental (Grundbegriff) establecido por Freud.

Um convite para um começo de conversa sobre a graduação em psicologia: pensando uma versão da psicologia do desenvolvimento pela TAR / An invitation to the beginning of a conversation about graduation in psychology: thinking an ANT version for developmental psychology / Una invitación para un comienzo de conversación sobre grado en psicología: pensando una versión de la psicología del desarrollo por la TAR

Apresentamos uma reflexão sobre as práticas na graduação em Psicologia,partindo de uma breve revisão histórica e crítica da Psicologia do Desenvolvimento. Caminhamos pelas formulações iluministas da Ciência Moderna que deram sustentação ao projeto racionalista e individualista enredado na lógica do liberalismo econômico e que colocou o conhecimento voltado para a técnica e leis de mercado no centro do projeto de formação universitária. Apontamos que tais formulações contribuíram para o estabelecimento de uma apolítica noção de desenvolvimento humano, assim como para as práticas de ensino e aprendizagem na referida disciplina e na graduação como um todo. Propomos uma perspectiva ao estudo do desenvolvimento humano que se vincule à presença do outro: a problematização através de práticas éticas em sala de aula na graduação em psicologia. Apontaremos a Teoria Ator-Rede (TAR) como suporte teórico para uma atitude investigativa para o docente, por fornecer condições para pensarmos o desenvolvimento humano a partir das experiências tecidas em redes e conexões, onde os afetos e a criatividade têm vez, e não só o tecnicismo, a competição, a adaptabilidade e o adestramento.

We present our thoughts about graduation in Psychology by a critical and historical review of the Developmental Psychology. Since the illuminist view in Modern Science entanglement with the logic of the economic liberalism supported a rationalistic and individualistic project for the human being, we intend to discuss how these formulations have contributed for an idea of human development related to the wealth of the countries. We point out that all those ideas interfered in the graduation in psychology as it gave it an apolitical face. So, we intend to raise questions about the importance of the other’s presence since classroom, in order to set up an ethical attitude. We propose the Actor-Network Theory (ANT) as a way to the studies of the Human development with a political face, in which the presence of the other means much more, by connecting humans and non humans, technology, competition, feelings and creativity.

Presentamos una reflexión sobre las prácticas de estudio de grado en Psicología partiendo por una breve revisión histórica y crítica de la Psicología del Desarrollo. Caminamos por las formulaciones iluministas de la Ciencia Moderna que dieron sustento al proyecto racionalista e individualista vinculado a la lógica del liberalismo económico, que orientó el conocimientoy el centro del proyecto de formación universitaria hacia las técnicas y leyesdel mercado. Señalamos que tales formulaciones contribuyeron alestablecimiento de una noción apolítica del desarrollo humano, así como delas prácticas de enseñanza y aprendizaje en la disciplina referida.Planteamos una perspectiva al estudio del desarrollo humano que se vinculea la presencia del otro: la problematización a través de prácticas éticas en la sala de clases durante el estudio de grado en Psicología. Proponemos la Teoría del Actor-Red (TAR) como soporte teórico para una actitud investigativa del docente por entregar condiciones para pensar el desarrollo humano a partir de las experiencias tejidas en redes y conexiones, donde los afectos y la creatividad tienen su momento, y no solo el tecnicismo, la competencia, la adaptabilidad y el adiestramiento.

O estruturalismo em Jacques Lacan: da apropriação à subversão da corrente estruturalista no estabelecimento de uma teoria do sujeito do inconsciente / The structuralism in Jacques Lacan: from the appropriation to the subversion movement in establishing a theory of the subject of the unconscious

Pretende-se situar a psicanálise lacaniana em relação ao estruturalismo. Para isso, os autores descrevem tanto a apropriação feita por Lacan dos conceitos derivados do estruturalismo linguístico e antropológico quanto o movimento de subversão produzido por ele. O sujeito do inconsciente é o operador nuclear que permite apontar o estatuto particular da corrente estrutural no pensamento de Lacan, diferenciando-o do estruturalismo filiado às propriedades da ciência moderna. Se a estrutura da linguagem, num certo momento do ensino desse autor, é o campo epistêmico que define a especificidade do dispositivo psicanalítico, essa estrutura, no entanto, situa, numa posição de inclusão-externa, um ser que lhe é estranho: o sujeito(AU)

This article intends to situate the Lacanian psychoanalysis in relation to structuralism. The authors describe the appropriation made by Lacan of the derivative concepts from linguistic and anthropologic structuralism and also the subversion movement produced by him. The subject of the unconscious is the nuclear operator that allows the evaluation of the particular statute from the structural line of Lacan's thought. If the language structure, in a given moment of this author's theory, is the epistemic area that defines the specificity of the psychoanalytical device, this structure, however, places in a position of external inclusion, a strange existence: the subject(AU)