Academic literature on the topic 'Dialectical conception'

As radical geography, inflected by Marx, has transformed into critical geography, influenced by poststructuralism and feminism, dialectical reasoning has come under attack from some poststructural geographers. Their construction of dialectics as inconsistent with poststructural thinking, difference, and assemblages is based, however, on a Hegelian conception of the dialectic. This Hegelian imaginary reflects the intellectual history of radical and/or critical anglophone geography. Yet, dialectics can be read in a non-Hegelian, much less totalizing and ideological, and more geographical way. This broader reading opens up space for considering parallels between dialectics, the assemblages of Deleuze and Guattari, and aspects of complexity theory.

Abstract The rejection of the ‘dialectics of nature’ has long been thought of as the most fundamental factor distinguishing Western Marxism from official Soviet-style Marxism. Yet, in Tailism and the Dialectic, Georg Lukács – perhaps the most influential figure in Western Marxism – strongly endorses the existence of an objective dialectic in nature. A close examination of Lukács’s main writings on science shows, however, that he still in effect denied the possibility of applying dialectical method to nature. This paradox is bound up with a dualistic conception of natural and social science with distinctly adverse implications for the development of an ecological Marxism.

This article illustrates the importance of negativity within the dialectical method, aiming to bring clarity to what has been rendered unnecessarily mystical within recent revisions of dialectics, particular in the conception of “meta-dialectics.” The negative element in dialectics, where in the movement of sublation the subject remains undetermined and nonidentical, is argued to be the productive moment in the dialectical movement that leads to open-ended and ongoing processes of change. The article argues that considerable conceptual difficulties arise if one attempts to counterpose negative dialectics to positive dialectics and particularly in interpretations of Hegel's Logic and Adorno's Negative Dialectics that attempt to do so. The two moments of positivity and negativity are shown to be mutually related. If conceived in this manner, dialectical analysis can provide radical insights into processes of social change in world politics that are, and remain, open ended.

This article examines the relation between the dialectical program established in Plato’s Republic and the practice of dialectic in other dialogues, such as the Parmenides and the Theaetetus. The author argues against those scholars who have sustained a sharp distinction between an intuitive (not discursive) conception of knowledge and the discursive practices characteristic of Plato’s concept of dialectic. In his view, Plato has been overinterpreted from the modern perspective of the distinction between intuitive and discursive forms of knowledge. As a consequence, this article also examines the relation between the dialectical practices displayed in the Parmenides and the Theaetetus and the anhypothetical condition that Plato attributes to “the principle of everything” in the Republic.

Purpose Mathematical models are constructed at the interface between practice, experience and theories. The function of models puts us on guard against the privilege granted to what is accepted as abstract and formal, and at the same time puts us on guard against a static and phenomenological conception of knowledge. The epistemology of models does not suppress in any way the objectives of science: only, a dogmatic conception concerning truth is removed, and dynamic and dialectical aspects of monitoring are stressed to establish the most viable model. The purpose of this paper is to examine hybrid methodologies (inductive-deductive) that may either propose hypothetical causal relations and seek support for them in field data or detect causal relations in field data and propose hypotheses for the relations detected. Design/methodology/approach The authors follow a dialectical analysis for a type of inductive-deductive model. Findings In this work, the authors present an inductive-deductive methodology whose practical result satisfies the Hegelian dialectic. The consequent implication of their mutual reciprocal integration produces abstractions from the concrete that enable thought. The real problem in this case is a given ontological system or reality. Originality/value The essential elements of the models – variables, equations, simulation and feedback – are studied using a dialectic Hegelian theory.

Summary The aim of this paper is to provide an examination of the concept of aesthetic rationality in the philosophy of art of Theodor W. Adorno, related to his celebrated critique of the enlightenment in The Dialectic of the Enlightenment written with Max Horkheimer. Our main purpose is to show how Adorno?s conception of art responds to a problem posed in the former study, namely that of a dialectical self-enchantment and alienation of subjective reason. In the first two sections is shown how self-preservation of subjective reason leads to its fall into the realm of myth. This turn was dialectically exposed in Adorno?s interpretation of Odysseus? voyage as prahistory of subjectivity. The next four chapters expose a necessity and mode of critical approach and possibility of a transcendence of this mythical reality of reification in the structure of works of art, especially their form, with its ultimate goal to free individuals from social injustice and unconscious enslavement. Adorno?s account of the dialectics of aesthetic semblance, artistic truth content and immanent law of its form which embodies the consciousness of non-identity provides an ex?planation how modern art mimetically manages to transcend conditions of empirical reality and at the same time offers a plausible model of a ?transitive? rationality, which serves to discover its better possibilities.

Abstract Despite often being condemned for having a paradigmatically unrealistic or dangerous conception of power, Plato expends much effort in constructing his distinctive conception of power. In the wake of Socrates’ trial and execution, Plato writes (in Gorgias and Republic I) about conventional (Polus’, Polemarchus’), elitist (Callicles’), and radically unethical (Thrasymachus’) conceptions of power only to ‘refute’ them on behalf of a favoured conception of power allied with justice. Are his arguments as pathetic or wrong-headed as many theorists make them out to be – from Machiavelli to contemporary political realists, from ‘political’ critics of Plato ranging from Popper to Arendt? And if not, has our understanding of power been impoverished? This question has been surprisingly unasked, and it is one I address by asking Plato and his critics: What are the dialectical moves Plato makes in refuting Socrates’s opponents and constructing his own conception of legitimate (i.e., just) power? Exactly how does he interweave his conception of power with a kind of ethics? How does it compare to recent conceptions of political realism and the power-politics/ethics relationship – e.g., after Marx and Foucault? While addressing these questions I also attend to the issue of Plato’s historicity: to what extent do the limits of his language and world affect our reading of Plato and his political critics? Ultimately, I argue that and how Plato’s conception of power and its political dimensions realistically have much to teach us that we have not learned.

This dissertation is generally concerned with Plato's conception of philosophy, as the conception is ascertainable from the Republic and certain ‘post-Republic' dialogues. It argues that philosophy, according to Plato, is multi-disciplinary; that ‘philosophy' does not mark off just one art or science; that there are various philosophers corresponding to various philosophical sciences, all of which come together under a common aim: betterment of self through intellectual activity. A major part of this dissertation is concerned with Plato's science par excellence, ‘the science of dialectic' (he epistêmê dialektikê). The science of dialectic is distinguished in Plato by being concerned with Forms or Kinds as such; the science of dialectic, alone amongst the philosophical sciences, fully understands what it means for Form X to be a Form. I track the science of dialectic, from its showcase in Republic VI and VII, and analyze its place in relation to the other philosophical sciences in certain post-Republic dialogues. Ultimately, I show that, whilst it is not the only science constituting philosophy, Plato's science of dialectic represents the intellectual zenith obtainable by man; the expert of this science is the topmost philosopher. In this dissertation I also argue that Socrates, as variously depicted in these dialogues, always falls short of being identified as the philosopher par excellence, as that expert with positive knowledge of Forms as such. Yet I also show that, far from being in conflict, the elenctic Socrates and the philosopher par excellence form a complementary relationship: the elenctic philosopher gets pupils to think about certain things in the right way prior to sending them off to work with the philosopher par excellence.

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The aim of this work is to investigate the existence of relationships among the conceptions of the Mathematic teachers about fractionary numbers and the teaching process of this subject in the 5th level of the fundamental school. Based on the theory of the Conceptual Fields from Vergnaud, we analyzed data by doing the comparison between two situations: how the teacher learned and how does he teaches the concept of fraction. Our exposition was compound by ten Mathematic teachers who teach in the 5th level, that, in the beginning were interviewed through out the DHC–Dialectical Hermeneutical Circle and after they had their fraction concept introductory class observed. Being this research made on a qualitative character, it was utilized the Interactive Methodology, cause of its meaningful contribution to collect and analyze data. The DHC technique made considerably easier the data collection and gave us the opportunity of a better interaction among the interviewed ones and the researcher. The results we found showed that as men as women were capable of carrying out good didactical transpositions, those teachers between 40 and 45 years old, the ones with more general time of teaching, the ones with more experience in the 5th level and those who act only in the Prived School were better in the observed classes. Other important factor to be considered is that the Mathematical Education haven’t influenced conceptions and parctices of teachers differently. We observed that there are teachers with a very well made conceptions about fractions, conscious that the didactical transposition which they are doing in their classes is disconnected from the pupils’ reality and as they know the necessity of a contextualized teaching of this subject, meanwhile they can not be free from old practices. This studying points to future researchers which ones can clarify the incoherence between teachers’ speeching and doing. We confirmed that there is a relationship between the conceptions that the teachers have about the Mathematic Knowledge and the procedures to teach and evaluate adopted by them. The part/all model is the most worked by the collaborator teachers of this research and almost always it is associated to the procedure of double counting which makes the pupils to think about fraction not as numbers to learn, but as part of things. We concluded that many difficulties from the pupils to learn about fraction is a consequence from the model of the Didactical Transposition done by the teacher in the moment of teaching that concept.
O objetivo deste trabalho foi investigar a existência de relações entre as concepções de professores de matemática sobre númers fracionários e o processo de ensino desse conteúdo na 5ª série do ensino fundamental. Baseados na Teoria dos Campos Conceituais de Vergnaud analisamos os dados coletados fazendo um confronto de duas situações: como o professor aprendeu e como ele ensina o conceito de fração. A nossa amostra foi composta por dez professores de matemática de 5ª série, que, inicialmente foram entrevistados através do Círculo Hermenêutico Dialético (CHD) e, posteriormente, tiveram observadas as suas aulas introdutórias do conceito de fração. Sendo esta pesquisa de caráter qualitativo, nela foi utilizada a Metodologia Interativa, pela sua contribuição significativa na coleta e análise dos dados. A técnica do CHD facilitou consideravelmente a coleta dos dados oportunizando uma maior interação entre os entrevistados e a pesquisadora. Os resultados encontrados apontam que tanto homens como mulheres foram capazes de realizar boas transposições didáticas, que professores da faixa dos 40 aos 45 anos, os com mais tempo geral de ensino, os com mais tempo de ensino na 5ª série e os que atuavam apenas na rede particular de ensino se saíram melhor na aula observada. Outro fator importante a ser considerado é que a formação em matemática não influenciou diferentemente concepções e práticas dos professores. Observamos que há professores com concepções bem elaboradas sobre fração, conscientes de que a transposição didática que estão fazendo em suas salas de aula está desarticulada da realidade dos alunos e sabedores da necessidade de um ensino contextualizado desse conteúdo, entretanto, não conseguem se desvencilhar de antigas práticas. Este estudo sinaliza para pesquisas futuras que possam esclarecer a incoerência entre o dizer e o fazer dos professores. Não observamos uma relação entre as concepções que os professores têm acerca do conhecimento matemático e os procedimentos de ensinar e avaliar por eles adotados. O modelo parte/todo é o mais trabalhado pelos professores colaboradores desta pesquisa e quase sempre é associado ao procedimento de contagem dupla, o que leva os alunos a pensarem frações não como números, mas, como partes de coisas. Concluímos que muitas das dificuldades dos alunos na aprendizagem de frações é conseqüência do modelo da transposição didática feita pelo professor no momento do ensino daquele conceito.

Biologiste reconnu, notamment, pour sa contribution à la fondation de la génétique des populations, J.B.S. Haldane (1892-1964) est également membre du Parti Communiste de Grande-Bretagne entre 1942 et 1950 et, à partir de 1937, il défend avec force l'opinion que le marxisme est utile au travail scientifique. Notre étude porte sur les idées marxistes de Haldane et sur la manière dont elles sont historiquement produites. Elle examine d'abord son parcours intellectuel et propose de comprendre son adoption du marxisme dans le cadre d'une dynamique de recherche d'unité entre des conceptions des sciences, de la philosophie et de la politique. L'étude porte ensuite sur la manière dont fonctionne ce qui est caractérisé comme une vision marxiste du monde, c'est-à-dire un mode de production et de circulation de concepts. En particulier, l'assertion que fait Haldane d'un usage du marxisme dans son travail scientifique est confrontée à certains de ses travaux en génétique des populations, ainsi qu'aux idées qu'il émet concernant l'eugénisme. Cette confrontation permet de confirmer et de généraliser, contre Sarkar (1992) et Shapiro (1993), le résultat proposé par Hammond (2004) d'une effectivité du marxisme de Haldane dans ses sciences, et de préciser la manière dont elle se réalise. Finalement, nous proposons une compréhension du marxisme de Haldane comme un cas particulier de processus historiques plus généraux. Nous examinons l'histoire des idées marxistes sur les sciences et le phénomène d'engagement politique de scientifiques britanniques à cette époque, et interrogeons par là les racines politiques et sociales du marxisme de Haldane.

La presente investigación tiene por objetivo exponer la estructura Epistemocrítica de la escritura filosófica benjaminiana. A partir de aquí y del montaje de determinadas obras y formas de expresión se intentará construir una determinada imagen [Bild] de la experiencia histórica de las dictaduras de España y Chile. Todo esto en medio de un despliegue dialéctico sui generis, propio de todo fenómeno de Ursprung, tanto para una idea como para una originaria forma histórica, tal como se da en los proyectos sobre la idea del Trauerspiel alemán y de los pasajes parisinos de Passagen-Werk. En principio, los dos primeros capítulos muestran el recorrido benjaminiano que va desde la Schriftbild de la alegoría barroca a la dialektische Bild de su materialismo histórico, la construcción de los marcos cognoscitivo y ontológico en medio de la tensión entre verdad y conocimiento, entre Idea, Urphänomen y concepto. Sobrevuela esta tensión la oposición entre la idea de forma y el contenido ideal en la obra de arte, especialmente la contraposición teórica de los primeros románticos y Goethe (Idee y Urbild). Desde aquí se llega a la interpretación de la imagen en la poética de Baudelaire, donde la tensión entre alegorías y correspondencias finaliza en una prosa que expone la vivencia del shock como real experiencia moderna provocada por el fetiche de la mercancía industrial, la autoalienación en la gran urbe la trasparenta en la imagen del paria y la prostituta en defensa del capital. De tal forma, la destrucción de la experiencia de la narración a manos de la información y la novela anuncia la destrucción de un mundo perceptivo artesanal que desaparece con la reproducción técnica, y definitivamente con la gran guerra; se vislumbra la decadencia de la burguesía europea y el posterior genocidio del pueblo judío en los Lagers nazis. El París que ve Benjamin como capital del siglo XIX lo hace legible como fantasmagoría, la forma originaria de su Urgeschichte. Para esto muestra el proceso económico de este siglo como Urphänomen, a partir del despliegue de una serie concreta de formas históricas de los pasajes parisinos, desde su inicio a su ocaso, como obra arquitectónica y como forma de expresión de la representación del progreso del capital. En este contexto, la expresión de las primeras ferias internacionales, las primeras construcciones de acero y vidrio, completarán esta constelación figurativa que conformarían las ideas de progreso y catástrofe, fundadas en una representación cosista y positivista de ese pensar burgués. Para finalizar, el tercer capítulo complementa la estructura epistemológica benjaminiana en medio de las ideas de verdad y justicia, articuladas ontológicamente a partir de la exposición de una diversidad de conceptos como acción política, testimonio, testificación, imagen dialéctica, memoria y su articulación en una configuración imaginal de obras y formas históricas. El interés como investigador recae en las experiencias históricas olvidadas de las dictaduras de España y Chile, especialmente las vividas por los trabajadores izquierdistas y anarquistas en sus respectivas luchas sociales y políticas, que han quedado impresas en una materialidad maltrecha, como desechos técnicos, ruinas arquitectónicas y obras de artes. Así, desde la exposición de variados documentos, fotografías, normas, leyes de amnistía, informes y entrevistas que testifican la vida y muerte de estos trabajadores, también se recogen los testimonios de sus familiares directos, antes y después de sus detenciones y desapariciones. Por ejemplo, el esfuerzo de Angel Piedras por no olvidar es expuesto, una y otra vez, en la confección de las listas de los represaliados de Nava del rey, acercándolo a la incansable búsqueda de las madres e hijas de los trabajadores chilenos detenidos y desaparecidos políticos en la dictadura de Pinochet. Las investigaciones históricas de Pedro Piedras Monroy, Pere López Sánchez y Miquel Fernández González como expresiones de diferentes experiencias en medio del golpe de Estado franquista, de la guerra civil, de la derrota republicana y posterior dictadura, difieren sólo en las localizaciones espaciales: Nava del Rey, Can Tunis o Prat Vermell y el barrio chino del Raval de Barcelona. Sin embargo, como experiencias límites de resistencia no se diferencian mayormente de las expuestas por Mario Amorós como testimonios de los familiares de detenidos y desaparecidos chilenos, muchos de ellos campesinos que apoyaron la Unidad Popular del Presidente Salvador Allende. Todos ellos conforman una misma constelación saturada de fuerzas reaccionarias, latifundistas y conservadoras que destruyen el tejido social y político ganado hasta ese entonces, construido desde los primeros movimientos de reivindicación por los derechos de los trabajadores. Presentamos las fotografías de las ruinas de la mina de cal de Lonquén, Chile, sus mapas cartografiados como antiguo mayorazgo colonial de la familia Ruiz de Tagle, donde en septiembre de 1973 quince trabajadores son asesinados, antes torturados, por carabineros de la localidad, quienes hacen desaparecer los cuerpos al arrojarlos vivos en esas ruinas. Años después la mina es destruida por sus nuevos dueños, familiares del presidente demócrata-cristiano Eduardo Frei Ruiz-Tagle. Sólo en el transcurso del año 2017 serán detenidos y enjuiciados los ex-policías, dejando fuera a los instigadores civiles de los delitos. Si para Benjamin las ideas cobran vida cuando los extremos se juntan a su alrededor y la imagen dialéctica es como un relámpago esférico [Kugelblitz] que atraviesa el horizonte de lo pretérito, nuestra imagen se ha configurado frente a determinadas ideas [Idee] y en medio de diversas formas históricas; aquí no sólo contamos con el olvido impuesto por ese progreso y esa catástrofe decimonónica que aún sigue en curso, sino que cruzamos en medio de las ideas de justicia y verdad, pero también entre memoria histórica e historia genuina, donde la materia que la compone guarda la huella, la marca de la experiencia, sobre todo en la configuración de la imagen escritural [Schriftbild] de un pasado, que bajo este esfuerzo e interés doctoral, trata de vislumbrar la Eingedenken (remembranza) de estos luchadores proletarios, la brizna de paja de la que pende el ahogado, el Angel (eje) entre el ahora de lo que ha sido, el Jetztsein (ser-ahora) de su cognoscibilidad. Ahí, en ese instante en que la imagen le salta al sujeto de la historia, cuando la clase oprimida lucha en su situación más expuesta, se hace justicia a lo conocido, entramos por un instante en su verdad y salvamos sus experiencias olvidadas.
The objective of the research is to expose the Epistemocritic structure of Benjaminian philosophical writing. With this purpose, this research will try to build a certain image [Bild] of the historical experience of the Spanish and Chilean dictatorships from the assembly of certain works and forms of expression. All this in the middle of a sui generis dialectical display, typical of all Ursprung phenomena, both for an idea and for an original historical form, as it occurs in the projects about the idea of the German Trauerspiel and the Parisian passages of Passagen-Werk. The first two chapters show the Benjaminian journey from the Schriftbild of the baroque allegory to the dialektische Bild of its historical materialism, the construction of the cognitive and ontological frameworks in the middle of the tension between truth and knowledge, between Idea, Urphänomen and concept. The opposition between the idea of form and the ideal content in the work of art overcomes this tension, especially the theoretical opposition of the early Romantics and Goethe. From here, it arrives the interpretation of the image in Baudelaire’s poetics, where the tension between allegories and correspondences ends in a prose that exposes the experience of shock as a real modern experience, caused by the fetish of industrial merchandise, and self-alienation in the great city is shown trough the image of the outcast and the prostitute in defense of capital. The third chapter complements the Benjaminian epistemological structure in the midst of some ideas articulated ontologically from the exposition of a diversity of concepts such as political action, testimony, testification, dialectical image, memory and its articulation in an imaginal configuration of works and historical forms. The interest as a researcher lies in the forgotten historical experiences of these dictatorships, especially those experienced by leftist and anarchist workers in their respective social and political struggles, which have been imprinted in a battered materiality, such as technical waste, architectural ruins and works of art. Thus, from the exhibition of various documents, photographs, norms, amnesty laws, reports and interviews that testify the life and death of these workers, the testimonies of their direct relatives are also collected, before and after their arrests and disappearances. If the ideas [Idee] come to life for Benjamin when the extremes are gathered around them and the dialectical image is like a spherical lightning [Kugelblitz] that crosses the horizon of the past, our image has been set against certain ideas and in the midst of different historical forms. We cross in the middle of the ideas of justice and truth, but also between historical memory and a genuine history, where the matter that composes it keeps the mark, the mark of experience, especially in the configuration of the scriptural image [Schriftbild] from a past, that under this effort and doctoral interest, tries to glimpse the Eingedenken (remembrance) of these proletarian fighters, the straw that hangs from the drowned, the Angel (axis) between the Jetztsein (be-now) of his knowability. There, in that moment in which the image jumps to the subject of history, when the oppressed class fights in its most exposed situation, justice is done to the known, we enter for a moment into its truth and we save its forgotten experiences.

Dans le cadre du domaine des outils informatisés dédiés à la conception architecturale, les effets du BIM sur les dessins dont usent les architectes pour représenter leurs projets d’architecture suscitent des questionnements. Nous étudions particulièrement l’effet de l’utilisation de logiciels BIM sur le dessin d’esquisse sur les tâches d’idéation lors des premières phases de conception créative. Devenus standards, les logiciels de CAO-BIM sont fondés sur un principe de modélisation qui bouleverse la tradition de la représentation de l’architecture. Conduiraient-ils à l’exclusion latente des pratiques de dessin ? Conviennent-ils à la conception créative ? En proposant une critique de la modélisation BIM pour son caractère trop consensuel et adialectique pour la démarche projectuelle, nous questionnons l’antinomie supposée entre CAO-BIM et dessin d’esquisse. Nous formons l’hypothèse d’une possible modalité « bimable » de dessin d’esquisse. Dans son étude intitulée The Dialectics of sketching (Goldschmidt, 1991a), Gabriela Goldschmidt a révélé la réflexivité de la dialectique œuvrant dans le dessin d’esquisse qu’elle décrit comme une alternance entre points de vue voir Comme et voir Que traduisant les actions de conjecturer et d’analyser par des moyens graphiques et langagiers. Nous avons tenté d’observer cette dialectique de l’esquisse en adaptant cette méthode pour évaluer pour reproduire des passassions « à la main » et les comparer à trois modalités informatisées, en DAO et CAO-BIM, la dernière étant le dessin spatialisé en réalité virtuel (RV) au moyen d’un casque de réalité virtuelle. Baptisée « DialecBIM », cette méthode d’évaluation du dialectisme d’une modalité d’esquisse à produit des résultats intéressants et pourrait être étendue à d’autres modalités. Conformément aux attentes, les modalités DAO et CAO-BIM présentent un niveau de dialectisme moindre comparativement à la Main, qui est la référence. Les scores surprenants obtenus par la modalité RV et dessin d’esquisse spatialisé sont proches de ceux de la Main malgré l’apprentissage requis et les contraintes (station verticale, fatigue visuelle, imprécision du contrôleur manuel). La modalité en RV présente des qualités particulièrement utiles pour la conception créative basée sur un modèle 3D, BIM ou autre, et peut être améliorée. Nos travaux conduisent aussi à discuter de la méthode d’évaluation du dialectisme : le critère du changement de point de vue, la commutabilité, apparaissant consolidable comparativement au critère plus « robuste » de la quantité d’arguments. Avons-nous raison de vouloir mesurer des qualités architecturales comme le dialectisme ? Nous argumentons que c’est utile pour résister aux tendances performancielles, optimisantes, de la modélisation BIM qui menace la part créative du domaine architectural
In the field of computerized tools dedicated to architectural design, the effects of BIM on the drawings used by architects to represent their architectural projects raise questions. We are particularly studying the effect of BIM software on sketch drawing and ideation tasks in the early stages of creative design. Now standard, CAD-BIM software is based on a modeling principle that overturns the tradition of architecture representation. Would they lead to the latent exclusion of drawing practices? Are they suitable for creative design? By proposing a critique of BIM modeling for its too consensual and adialectic character for the projectual approach, we question the supposed antinomy between CAD-BIM and sketch drawing. We form the hypothesis of a possible "bimable" modality of sketch drawing. In her study entitled The Dialectics of sketching, Gabriela Goldschmidt (1991) revealed the reflexivity of the dialectic working in sketch drawing, described as an alternation between points of view - see As and see That, translating the actions of conjecturing and analyzing by graphic and linguistic means. We tried to observe this dialectic of the sketch by adapting this method to evaluate and reproduce transitions "by hand" and compare them to three computerized modalities, in computerized drawing and BIM, the last being spatialized drawing in virtual reality (VR) using a headset. Called "DialecBIM", this method of evaluating dialecticism from one sketch modality to another has produced interesting results and could be extended to other modalities. As expected, the computerized drawing and BIM modalities have a lower level of dialectic compared to the Hand, which is the reference. The surprising scores obtained by the RV mode and spatialized sketch drawing are close to those of the Hand despite the required learning and constraints (vertical station, visual fatigue, manual controller imprecision). The VR modality has particularly useful qualities for creative design based on a 3D model, BIM or other, and can be improved. Our work also leads us to discuss the method of evaluating dialecticism: the criterion of point of view changes, commutability, appearing consolidable compared to the more "robust" criterion of the quantity of arguments. Are we right to want to measure architectural qualities such as dialectic? We argue that this is useful to resist the performative, optimizing trends of BIM modeling that threaten the creative part of the architectural field

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Esta pesquisa é um trabalho que tem como objetivo explorar a potencialidade do modelo da atividade de estudo articulado com a teoria do conhecimento e constituir uma modelagem inicial para o Ensino de Geometria Eucliadiana Plana, segundo o modelo da atividade de estudo. Fundamenta-se na Teoria do Conhecimento Marxista, na Psicologia Sócio-Histórica e no Experimento Formativo (EF) que ocorreu na União Soviética, sob coordenação de Daniíl B. Elkonin e Vasili V. Davidov. Parte da análise de uma Iniciação Científica na qual se apresenta um experimento didático piloto baseado no modelo da atividade de estudo, para conteúdos de Geometria Plana e número real. Apresenta um estudo a respeito da teoria do conhecimento como forma de justificar e evidenciar algumas das escolhas, tanto de organização, quanto de conteúdos que foram abordados. Aborda a teoria da atividade no seu sentido mais geral apresentando a hipótese que o ponto de partida de seu estudo teórico é o conceito de modelo de atividade. Apresenta um estudo da teoria da atividade, nos seus aspectos psicológicos gerais (Leontiev) e da teoria da atividade de estudo formulada no EF. Finalizando a dissertação, são formulados alguns apontamentos para o ensino de Geometria Euclidiana Plana a partir dos pressupostos teóricos abordados, com ênfase no significado do método de ascensão de ascensão do abstrato ao concreto para a assimilação do sistema no significado do método de ascensão do abstrato ao concreto para assimilação do sistema de conceitos desse conteúdo de Matemática. A metodologia foi a reflexão sobre o modelo de atividade de estudo subordinando o modelo lógico-dedutivo da Geometria Euclidiana Plana, de forma a obter-se uma modelagem inicial desse conteúdo segundo a atividade de estudo. Propõe, em termos de hipótese, a relação geneticamente inicial (célula) para o estudo teórico da Geometria...
This research is a theorical study that has a goal to explore the potentiality of the model of the study articulated activity with the theory of the knowledge and to build an initial molding for the study activity. It's based on the Theory of the Marxist Knowledge, in the Socio Historical Psychology and in the Formative Experiment (FE) that occurred in the Soviet Union, coordinated by Daniel B. Elkonin and Vasili V. Davidov. A part of the analyses of a Scientific Study in Which is shown that a didatic experiment based on the model of the study activity, for the content of the Plan Geometry and the real number. It presents a study regarding the knowledge theory as a way of justifying and substantiating some of the choices, as much organization as contents that there used in the study. It broaches the activity theory on its sense more general presenting the hypothesis that the foothold of its theoretical study is the conception of the activity model. It presents a study of the activity theory, on its general psychological aspects (Leontieve) and on the theory of the study activity formulated on the FE. Concluding the dissertation, some notes are made for the teaching of Plan Euclidean Geometry from the prerequisite theoretical report, with emphasis in the meaning of the method of the ascension from the abstract to the concrete for the assimilation of the concepts system of this content of the Mathematics. The Methodology was the reflexion about the model of the study activity, subordinating the model logical deductive of the Plan Euclidean Geometry, to obtain an initial molding of this second content the study activity. It proposes, in hypothesis terms, the genetically initial relation (cell) for the theorical study of the Plan Euclidean Geometry: ... (Complete abstract click electronic access below)

Orientador: Geraldo Antonio Bergamo
Banca: Maria Aparecida Mello
Banca: Washington Luiz Pacheco de Carvalho
Resumo: Esta pesquisa é um trabalho que tem como objetivo explorar a potencialidade do modelo da atividade de estudo articulado com a teoria do conhecimento e constituir uma modelagem inicial para o Ensino de Geometria Eucliadiana Plana, segundo o modelo da atividade de estudo. Fundamenta-se na Teoria do Conhecimento Marxista, na Psicologia Sócio-Histórica e no Experimento Formativo (EF) que ocorreu na União Soviética, sob coordenação de Daniíl B. Elkonin e Vasili V. Davidov. Parte da análise de uma Iniciação Científica na qual se apresenta um experimento didático piloto baseado no modelo da atividade de estudo, para conteúdos de Geometria Plana e número real. Apresenta um estudo a respeito da teoria do conhecimento como forma de justificar e evidenciar algumas das escolhas, tanto de organização, quanto de conteúdos que foram abordados. Aborda a teoria da atividade no seu sentido mais geral apresentando a hipótese que o ponto de partida de seu estudo teórico é o conceito de modelo de atividade. Apresenta um estudo da teoria da atividade, nos seus aspectos psicológicos gerais (Leontiev) e da teoria da atividade de estudo formulada no EF. Finalizando a dissertação, são formulados alguns apontamentos para o ensino de Geometria Euclidiana Plana a partir dos pressupostos teóricos abordados, com ênfase no significado do método de ascensão de ascensão do abstrato ao concreto para a assimilação do sistema no significado do método de ascensão do abstrato ao concreto para assimilação do sistema de conceitos desse conteúdo de Matemática. A metodologia foi a reflexão sobre o modelo de atividade de estudo subordinando o modelo lógico-dedutivo da Geometria Euclidiana Plana, de forma a obter-se uma modelagem inicial desse conteúdo segundo a atividade de estudo. Propõe, em termos de hipótese, a relação geneticamente inicial (célula) para o estudo teórico da Geometria ... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: This research is a theorical study that has a goal to explore the potentiality of the model of the study articulated activity with the theory of the knowledge and to build an initial molding for the study activity. It's based on the Theory of the Marxist Knowledge, in the Socio Historical Psychology and in the Formative Experiment (FE) that occurred in the Soviet Union, coordinated by Daniel B. Elkonin and Vasili V. Davidov. A part of the analyses of a Scientific Study in Which is shown that a didatic experiment based on the model of the study activity, for the content of the Plan Geometry and the real number. It presents a study regarding the knowledge theory as a way of justifying and substantiating some of the choices, as much organization as contents that there used in the study. It broaches the activity theory on its sense more general presenting the hypothesis that the foothold of its theoretical study is the conception of the activity model. It presents a study of the activity theory, on its general psychological aspects (Leontieve) and on the theory of the study activity formulated on the FE. Concluding the dissertation, some notes are made for the teaching of Plan Euclidean Geometry from the prerequisite theoretical report, with emphasis in the meaning of the method of the ascension from the abstract to the concrete for the assimilation of the concepts system of this content of the Mathematics. The Methodology was the reflexion about the model of the study activity, subordinating the model logical deductive of the Plan Euclidean Geometry, to obtain an initial molding of this second content the study activity. It proposes, in hypothesis terms, the genetically initial relation (cell) for the theorical study of the Plan Euclidean Geometry: ... (Complete abstract click electronic access below)
Mestre

The classical conception of dialectics is introduced and its applicability and applications in management and organization studies considered. Given its provenance in Hegelian and Marxist thought one might not expect managerialist thinkers to have embraced the central notion of contradictions—one would be mistaken. After considering managerialist accounts of contradictions, which it argues are non-dialectical, this chapter considers how the classical trinity of never-ending unfolding thesis/anti-thesis/synthesis, the result of which forms a new thesis for the endless return of the dialectic and, animated by the central elements of contradiction to the dialectic, might be used in management and organization studies. Instances of positive and negative dialectics are considered before moving to a consideration of gaps and future research, concluding, as is customary, with conclusions.

Originating in East Asian epistemologies, naïve dialecticism gives rise to contradictory, ever-changing, and interrelated perceptions of all entities, including the self. It influences the self in three fundamental ways, specifically, by affecting the (1) internal consistency, (2) cross-situational consistency, and (3) temporal stability of the content and structure of people’s self-conceptions. This chapter reviews the cross-cultural research that shows that Westerners possess more consistent and stable self-conceptions over time and across situations, whereas East Asians possess more variable and contextualized self-views, at both an explicit and implicit level. The chapter further discusses some of the consequences of the dialectical self (e.g., in bilingual/bicultural contexts) and presents directions for future research.

Hegel’s philosophy of the state has been tied to liberal and conservative— and even totalitarian—traditions. In dealing with the state’s reaction to economic crises, it contains elements of the social welfare state as well. This chapter tries to assess to which degree and extent Hegel’s conception of the state can be called “liberal” and “social”—and in which sense it is “ethical.” It tries to elucidate its relation to German constitutional history as well as to the “classicism” of the French revolution. At the same time, the book of 1820–1821 must be integrated into the development of Hegel’s (“pre-Berlin”) political philosophy and read against the background of his mature dialectical logic and ontology. Hegel’s way of reconciling the “principle of particularity” with the “idealization” of the particular moments within the ethical whole separates this conception from modern forms of liberalism as well as from state absolutism.

Chapter 5 articulates a democratic account of injustice from the core principles of freedom and equality for everyone. My aim in this chapter is to show how theorists can do substantive normative or partisan work within the bifocal approach. This account locates injustice in deformities of power relations—in domination, oppression, and exploitation—and recommends specific feminist epistemological tools and dialectical methods of inquiry appropriate for a democratic conception of injustice. The chapter illustrates the advantages of the bifocal approach, showing how it changes the way we think as theorists about the type and purpose of the normative work we undertake as ideologists.

Starting with T. W. H. Crosland’s description in The Unspeakable Scot (1902) of the rather unwelcome ubiquity of Scots in the world of British letters, the chapter explores the impact of Scottish men of letters in British publications and journalism in last decades of the nineteenth and first decades of the twentieth centuries. Drawing on key ideas in Scottish literary-critical history, among them Robert Crawford’s notion of the ‘Scottish invention of English literature’, Leith Davis’s description of the dialogic nature of English/Scottish literary exchanges, and Graeme Morton’s conception of a Victorian ‘unionist nationalism’, the chapter will examine the complexities of English–Scottish literary exchange in the period and argue that it should properly be seen as dialectical: an exchange that constructs a synthetic British literature, but that also has a profound effect in reconfiguring English and Scottish literatures and cultural identities.

Dialectical thinking has been investigated together with creativity for decades. This chapter organizes the literature by contrasting the different conceptualizations of dialectical thinking used to study creativity. Dialectical thinking has been defined quite differently from a variety of theoretical perspectives. From the Hegelian perspective, dialectical thinking has come to mean the apex of formal thinking or a particular cognitive strategy. Naïve or East Asian dialectical thinking, by contrast, includes a sense that contradictions exist that need not be resolved. In this chapter, these conceptions of dialectical thinking are compared and contrasted. The chapter (1) discusses how creativity may be differentially impacted by different kinds of dialectical thinking, (2) describes cultural differences for acceptance-oriented (naïve) dialectical thinking, (3) reviews the literature on concepts related to dialectical thinking, (4) points out gaps in current theory and research, and (5) recommends future cross-cultural and within-culture research.

Hegel’s philosophy exerted a magnetic attraction on the various thinkers that comprise the Frankfurt school. This chapter aims to gauge and specify the relation that three members of the ‘inner circle’ of the Frankfurt school (Horkheimer, Adorno, and Marcuse) have to Hegel. It concludes that the young Horkheimer is a Hegelian-Marxist who endorses a qualified Hegelianism, while claiming that Hegel’s idealist metaphysics had become obsolete and superseded by a combination of sociology, psychology, and materialist historiography. Adorno remains a more committed Hegelian (and a Marxist-Hegelian) who sees his own dialectical approach to philosophy as emerging from and consistent with an immanent criticism of Hegel. Both, however, tend to reject Hegel’s philosophy of objective spirit as conservative apology for the Prussian state. Marcuse, by contrast, is a Hegelian-Marxist who has a more scholarly, nuanced, and charitable approach to Hegel, placing more emphasis on the critical moment in Hegel’s conception of reason.

This chapter presents an overview of three active periods of natural law scholarship bearing on international legal theory, via two stories that illustrate these to effect. The first story relates in brief the renewed attention to natural law doctrine as part of historiographical and epistemological inquiries in international law and legal theory. The second presents still another means of understanding natural law and its ongoing role in international law, namely as a dialectic by which new conceptions and vocabularies of political organization have arisen under varying historical circumstances. The chapter then traces the role of natural law doctrine as part of a linear consolidation of liberal hegemony internationally from the early modern period forward, and offers the dialectical presentation covering the same time frame. The chapter concludes by returning to how natural law continues to contribute both to the possibility of new normative programs internationally, as well as the hegemonic.

This concluding chapter offers some perspectives on Spinoza’s understanding of the freedom of philosophizing. It shows how Spinoza’s conception responded to the need for new normative theories of public debate and civic engagement in the seventeenth-century Dutch Republic. It also confronts Spinoza’s conception of collective free philosophizing with Jürgen Habermas’s classic account of the bourgeois public sphere. While pointing to essential similarities between their conceptions, it also shows how Spinoza’s model of libertas philosophandi, based on democratic realignment of the structures of political counsel and sovereign command, and on a model of public speech driven by intellectual joy, offers a theoretical alternative to Habermas’s dialectical understanding of the relations between the state and the public sphere, and to his consensus-oriented conception of public debate.

Examines the concept of secularization in the writings of Max Horkheimer, with special emphasis on his shift from a more dialectical conception of religion in his early writing to his late appeal to the concept of God as “wholly other” and as the only resource for critical resistance.

This chapter provides the basic conceptual framework that guides Hegel’s account in his Philosophy of Right. It begins with an account of the final moves in “Subjective Spirit” through which Hegel deduces his conception of the free will. His key move is the unification of the rationality of inference (theoretical) with the purposiveness of the will (practical) to arrive at a conception of the practical inferences of the free will. It is shown how this conception is the basis of the account of the free will in the Philosophy of Right Introduction. The chapter argues for a conception of expressive validity to capture the normative character of the practical inferences of right. This account makes sense of Hegel’s conception of the immanent dialectical development of right. The template of the Basic Argument is refined to show how it guides the incorporation of particularity and contingency into the universality of right.

This chapter discusses the transition from Kant's view of the self to that deeper but more problematic conception of the self which characterized the later idealism. The transition from Kant's philosophy to the later idealism was a reflection of the spirit which determined the course of contemporary social events. Three features marked the mental life in Germany during the decades with which the eighteenth century closed and the nineteenth century opened, say from 1770 to 1805. The first feature was the great development of actual productive power in scholarship, literature, imaginative work, and the accompanying increase in the popular respect for great individuals. The second was that deepening of sentiment, that enrichment of emotional life, which characterized first the storm and stress period, and later both the classical and the romantic literatures of Germany in those decades. The third feature was that relative indifference to mere political fortunes.

Ecologists formulate their scientific theories influenced by ethical values, and in turn, environmental ethicists value nature based on scientific theories. Darwinian evolutionary theory provides clear examples of these complex links, illustrating how these reciprocal relationships do not constitute a closed system, but are undetermined and open to the influences of two broader worlds: the sociocultural and the natural environment. On the one hand, the Darwinian conception of a common evolutionary origin and ecological connectedness has promoted a respect for all forms of life. On the other hand, the metaphors of struggle for existence and natural selection appear as problematic because they foist onto nature the Hobbesian model of a liberal state, a Malthusian model of the economy, and the productive practice of artificial selection, all of which reaffirm modern individualism and the profit motive that are at the roots of our current environmental crisis. These metaphors were included in the original definitions of ecology and environmental ethics by Haeckel and Leopold respectively, and are still pervasive among both ecologists and ethicists. To suppose that these Darwinian notions, derived from a modern-liberal worldview, are a fact of nature constitutes a misleading interpretation. Such supposition represents a serious impediment to our aim of transforming our relationship with the natural world in order to overcome the environmental crisis. To achieve a radical transformation in environmental ethics, we need a new vision of nature.

This chapter reviews Karl Marx, by Allen W. Wood. The book is divided into five parts: Alienation, Historical Materialism, Marxism and Morality, Philosophical Materialism, and The Dialectical Method. Wood begins by providing an account of the idea of self-realization: various failures to achieve self-realization generate correspondingly various alienations. He then joins those who seek to reinstate a toughly materialist reading of Marx's theory of history before addressing the relationship between two branches of Marxism, namely: its philosophical anthropology (or conception of human nature) and its theory of history. Wood also defends the thesis that Marx did not think capitalism was an unjust society.

Chapter 3 uses the struggle between Food Not Bombs and the Art Agnos Mayoral administration (1988–1991) as a backdrop to discuss the role of permits in regulating and controlling space. It argues that Food Not Bombs, through public feedings and organizing tent-cities, made specific claims regarding the nature of public space and claimed that the city had no legitimacy to regulate political activism and expression. The city, on the other hand, attempted to use permits as means of forcing the group into a negotiated management with city officials. When that negotiation broke down, the city turned toward an escalation of violence and harassment in an attempt to purge the group from public space. The chapter considers anarchist and autonomous conceptions of public space and expands on Margaret Kohn’s conception of populist space (2003, 2013) by exploring how autonomous politics complicates the topic. Conversely, it argues that a complex dialectical relationship exists between the autonomous populist politics of Food Not Bombs, the populist representational nature of public protest, and the regulatory desire of the City.

Starting from the official announcement called by the International Committee of the Red Cross and the Universidad Iberoamericana’s Program on Migration for the 1st Contest “Let us help those who aid migrants”, students of the degree course on Graphic Design and an interdisciplinary group of teachers developed a “visual communication system to promote hygiene and health in hostels lodging migrants in transit.”[1] Through the use of a dialectical – reflexive methodology[2] it was possible to implement the reasonable development of a common language for the different disciplines intervening in the design process, taking into account the relationship between sign and images’ comprehension by users. This paper intends to show, by way of the study of a case, the importance of the design processes and of the use of new social tools, such as Ethnography, opening new perspectives in the analysis, perception, interaction and conception of better designs. [1] http://www.crmsv.org/documentos/CICR%20-%20Actividades%20de%20asistencia%202014.pdf [Consulta: 10 de junio de 2013] [sin autoría reconocida] [2] Dietz, G. (2011). “Hacia una Etnografía doblemente reflexiva: una propuesta desde la Antropología de la interculturalidad”. Revista de Antropología Iberoamericana. Vol. 8 No. 1 Enero-abril, Pág.3-26. DOI: http://dx.doi.org/10.4995/IFDP.2016.3218