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This article examines the theoretical pathways connecting Benhabib’s thoughts on ethical normativity, human rights, legality, democracy, liberalism, pluralism, and the tragedy of the political. It endorses Benhabib’s dialectical treatment of these paradoxical political tropes but notes a possible unresolved tension in her discussion of the ambiguous moral and legal nature of human rights. I propose a pluralist approach to the moral grounding of legal human rights that might be at odds with Benhabib’s approach.

Purpose: The purpose of this paper is to present a critical review of the contributions of more than one theory to fraud research (which is often referred to as “theoretical triangulation or integration” or “theoretical pluralism) in a public organization,”, with a particular focus on the manner in which chosen variables from a given theory could be employed to develop research assumptions. Design/methodology/approach: The authors conduct an analysis of how to employ theoretical integration and methodological monism in fraud research. To this end, they use three theories for illustrative purposes. Findings: The authors argue that using theories with varying epistemological notions that are captured by appropriate research methods enables one to explore and account for different layers of theoretical concepts pertaining to fraud in organizations. Originality/value: The paper contributes to the thinking about the interaction between theory applications by demonstrating that theoretical integration is more meaningful than single theories in order to provide deeper understandings of fraud phenomena.

The late nineteenth century philosopher Hans Vaihinger and the preeminent contemporary philosopher, Kwame Anthony Appiah contend that in order to see a more complete picture of the world, we need a...

Deradicalization through education is one of the main agendas in counteracting the massive spread of radicalism in Indonesia. This study aims to describe the effectiveness of the religious pluralism education method from the perspective of "Allison Cumming-McCann" at SMPN 4 and SMAN 1 Negara Jembrana to implement deradicalization. This study uses a qualitative method with the type of case study (multiple cases). Data were obtained through observation and unstructured interviews. This study's results indicate that the optimization of several religious pluralism education methods of "Allison Cumming-McCann" is in the form of contribution, enrichment, and decision-making & social action methods. Even though Muslims' position in the two educational institutions is a minority, this optimization is expected to strengthen harmonious relations between students of different religions and cultures. To a certain extent, there is also active involvement between students to prepare for each religious ceremony. This study provides an example of a pluralism educational model in a multicultural environment in the deradicalization effort through education.

I argue that Schaffer fails to provide a non-question-begging argument for priority monism. Despite his suggestion to the contrary, Humean pluralists need not, and plausibly do not, endorse his tiling constraint on metaphysically basic objects. Moreover, the distinction between supervenience—of the sort at issue in Humean doctrine—and metaphysical necessitation—of the sort at issue in Schaffer’s tiling constraint—points toward an alternative treatment of the phenomena initially inspiring Schafferian monism. There is an important possibility, one that Humeans can or should embrace, that Schaffer overlooks when drawing his monistic conclusion.

Thomas Bauer’s monograph “The Culture of Ambiguity and Pluralism: Towards a Different Image of Islam” (Berlin: Directmedia Publishing, 2020. 400 p.) is an absolutely new interpretation of Islam as a world religion, based on the concept of “ambiguity”, which assumes a universal ability to ambiguously interpret certain phenomena of everyday life and public life. The monograph attempts to destroy one of the most persistent stereotypes about Islam as a religion that regulates human life in detail. The author proves that for a longer period of its history, Islam was much more tolerant to the spiritual practices of believers, to their way of life. The author cites numerous information from religious texts of the 8-19th centuries, which clearly show the high tolerance of Islamic culture to polysemy. The author justifies the validity of various ways of reading the Qur’an, describing this diversity as mercy and grace. The rejection of this tolerance in Islam, according to the author, occurred in the middle of the 19th century, largely under the influence of the West, which aggressively imposed its radical ideas about the truth...

Le titre du livre de Keith Ward suscite la bienveillance. Difficile de s’opposer a une demarche aussi inclusive que celle consistant a prendre acte de la diversite et du pluralisme de la religion dans « le monde moderne ». Il s’agit de celebrer la pluralite des formes de sa manifestation, qui concourent a la preservation de ce qui, selon Ward, est constitutif de son essence. Ward adopte une perspective qui est bien distincte de celle deployee a partir de Durkheim. En toute coherence donc, il ...

Tulisan ini membahas tentang argumentasi Al-Quran terhadap paham pluralisme agama. Dalam tulisan ini, penulis memfokuskan kajiannya pada bagaimana teks agama dan literatur Islam menyikapi pluralitas beragama dan sikap individu dalam konteks masyarakat yang multikultural. Berdasarkan pemahaman atas ayat-ayat Al-Quran yang dikumpulkan dan pendapat para sarjana, penulis berargumen bahwa pluralisme agama merupakan desain Tuhan atau sunnatullah yang mengejawantah dalam kehidupan manusia di bumi. Lebih jauh lagi, penulis memaparkan paham pluralisme memiliki tiga komponen penting yang dapat dijadikan landasan dalam berinteraksi di tengah masyarakat multiagama dan budaya. Tiga komponen itu antara lain: keterlibatan aktif (active engagement); pemahaman mendalam atas perbedaan (constructive understanding); penyamaan persepsi (encounter commitment), atau dalam terminologi agama disebut ummatan wasathān (umat pertengahan). Jika tiga komponen ini diaktualisasikan dalam kehidupan bermasyarakat, maka akan tercipta masyarakat yang madani, yaitu masyarakat yang inklusif, humanis, egalitarian, toleran, dan demokratis, tidak dibatasi oleh perbedaan-perbedaan dan memiliki akses penuh terhadap setiap kegiatan publik.

Pragmatism started in the second half of the 19th century in North America and, in many respects, is still with us today. This school of thought has been hugely influential in many areas such as in the philosophy of language, science, logic and metaphysics; in the philosophy of mind, ethics, aesthetics and in the philosophy of religion. This article introduces Dewey’s specific kind of pragmatism in the context of classical American Pragmatism, represented by Peirce and James. We then examine the formation of the core of Dewey’s instrumental pragmatism - his concept of warranted assertibility. The analysis is based on five pragmatic themes - pluralism, anti-foundationalism, fallibilism, the agents of perspective and the communities of inquirers -; one scientific paradigm - Darwinian evolutionism - and one philosophical - Kantian German Idealism. We propose the importance of Dewey’s enduring legacy lies in the fact that his concept of warranted assertibility­ involves discussions of the relations between philosophy of language and philosophy of conduct, between rationality, discursive intentionality, responsibility and ethics.

This essay builds upon Rebecca Kukla's constructive treatment of Dennettian stances as embodied coping strategies, to extend a conversation previously initiated by John Haugeland about Daniel Dennett on stances and real patterns and Martin Heidegger on the ontological difference. This comparison is mutually illuminating. It advances three underdeveloped issues in Heidegger: Dasein's ‘bodily nature’, the import of Heidegger's ontological pluralism for object identity, and how clarification of the sense of being in general bears on the manifold senses of being. It more sharply differentiates Kukla's and Dennett's understandings of stances and the real. Finally, it allows for further development of Kukla's account of Dennettian stances as embodied. These developments show greater complexity than what Kukla calls ‘the wide and counterfactually flexible repertoire of bodily positions’ that make up an embodied stance. They also show how different stances are compared and assessed even though Kukla rightly denies the possibility of a normative or explanatory philosophical ‘meta-stance’.

Since the late 1980s, the term ‘intersectionality’ has been used as a way to describe ways in which socially constructed categories must be considered in conjunction to better understand everyday oppression. This article presents a broad understanding of pluralism as antifascist practice, whilst studying antifascist publications in Spain during the 1970s, considering intersectional analysis and methodology. Many of the producers of these publications saw themselves as explicitly antifascist or at the very least part of a countercultural movement which challenged social norms promoted under the late fascist regime. By looking at these antifascist movements, using intersectional approaches, we can better understand how fascism itself functions and how it can be disentangled – as scholarship on fascism has largely ignored how intersectional analytical approaches might give us new insights into fascism.

State accommodation of plural identity has remained very much subject to the contestations of a majority/minority paradigm, through which autonomy and tolerance are still negotiated and filtered. These social reconfigurations, including those oriented towards internal self-determination and minority rights regimes, reveal glimpses of a dark neo-colonial underbelly to state rule. A comparison between the Ottoman millet system and the Israeli control system illustrates that imperial modes of ‘divide and rule’, or ‘segmented pluralism’, continue to operate, and are sometimes even enhanced, through the deployment of minority rights. Using a selective Marxist reading, this paper will initially explore the parallels between imperial and modern state rule in the face of pluralism before discussing the methods used for hegemony-maintenance, including: segmentation; dependence; and cooptation. Finally, a socio-legal discussion on the ways in which the forces of hegemony are heavily guised and sustained will follow.

The article consider the concept of religious pluralism by M. Mendelssohn and some aspects of his theory of knowledge and linguistic theory, lying in the foundation of the pluralism concept. The article shows that Mendelssohn expressed views that are far ahead of his time. His theory of knowledge repeats some lines of Hume's philosophy, which he praised highly, what was not characteristic of the German Enlightenment as a whole. By virtue of this, Mendelssohn can be considered as Kant's predecessor in a positive assessment of Hume. Some of Mendelssohns ideas are further developed in phenomenology. The author argues that Mendelssohns views on the interaction of religions, although they have a number of features that make this thinker related to other thinkers of the Enlightenment, also have a fundamental difference with them. As a result, his religious pluralism concept is close to the modern understanding of religious pluralism. The author also attempts to reveal the reasons why Mendelssohn, despite his great significance for both German philosophy and Jewish culture, was almost forgotten for a long time.

This essay is a reflection on the very notion of “pluralism” examined in a philosophical and theological approach. It evokes Quranic verses on pluralism and then examines the thoughts of different Muslim thinkers on the question, such as al-Farabi (d. 950), al-Ghazali (1058–1111) in the tenth and twelfth centuries, and Tierno Bokar Salif Tall (1875–1939), from Mali, in the twentieth.

Recent literature on noncausal explanation raises the question as to whether explanatory monism, the thesis that all explanations submit to the same analysis, is true. The leading monist proposal holds that all explanations support change-relating counterfactuals. We provide several objections to this monist position.

I argue that diversity and pluralism are valuable not just for science but for philosophy of science. Given the partiality and perspectivism of representation, pluralism preserving integration can increase accuracy. Perspectivism is often supported by appeal to visual representation. I draw further insights from multimodel sensory integration for understanding experiment-based predictions of protein structure. The epistemic lessons learned from the scientific case also apply to philosophy of science itself. Finally, I suggest that a critical, nuanced philosophical view of legitimate sources of pluralism in science has an important role to play in public discourse.

The study of regional subsystems dates back to the 1950s, when it became clear that the models developed to explain the logic behind the bipolar international system could not adequately reflect the specificities of regional processes. Therefore, there was a pressing need to complement traditional system level analysis with a new, subsystemic approach. The paper provides a comparative analysis of both Russian and Western definitions of the regional subsystem concept. The author examines the evolution of the regional subsystem concept research field, its current state and identifies the key competing approaches, as well as their methodological and theoretical foundations. The first section covers definitions of the subsystem concept developed by the Western researchers during the Cold War period. The author emphasizes that this initial foundational phase for the development of the research field was marked by extreme heterogeneity of views, opinions and assessments. The experts suggested various principles and criteria for identifying regional subsystems, while the very meaning of a ‘regional subsystem’ has not yet been settled. At the same time, the author shows that all the discussions during that period revolved around one central issue that is how the regional subsystem is linked to the ‘dominant’ one — a bipolar. In that regard, it is only natural that with the end of the Cold War the studies of regional subsystems faced new challenges but also gained a new momentum. The second section examines views of contemporary Russian and Western scholars. The author identifies the key discussion points, which include primarily the nature of relations between subsystem actors: whether they should necessarily be cooperative or not; if they need formal institutionalization and whether they should be organized hierarchically with a strong leading state. The author concludes that despite the absence of expert consensus on these issues, the studies of regional subsystems have come a long way from extreme heterogeneity, even fragmentation of the very basic theoretical premises, to a much greater terminological consistency but have retained the pluralism of views, opinions and assessments.

I document the contemporary war on truth by authoritarian leaders and regimes, focusing on its distinctive sites, scope, and tactics. In this context, I explain both the pressing need to defend pluralism and the ways pluralism has been co-opted for antidemocratic goals. This defense of pluralism includes an epistemic creed and, flowing from this creed, four strategies for action to counter the war on truth: change of government leadership through the electoral process (and the resources this involves and the institutions this assumes); countertactics to the new authoritarian communication techniques (and all the vigilance and energy this involves); creation of individual habits enabled by the skills of effective inquiry, communication, and imagination (through educational processes that include but are not limited to the schools); and, adequate resources, freedom, and public commitment to institutions that produce truth and accept different truths—research and education, the press and media, and the courts and judicial system. I claim that collectively these four responses are the only possibly effective ones—and thus that they all are necessary. Whether or not they are sufficient is an issue that rests with melioristic action and, thus, can be judged only after and by the consequences of that action.

This article analyzes conceptual representations of the prominent foreign philosophers of law as a reality of social existence and a form of collective consciousness, which are traditionally attributed to philosophy and sociology of law. The goal of this research consists in the following: 1) assess the attitude of analytical jurisprudence towards theoretical integration of various aspects of law by analogy with the sociology of law; 2) follow the correlation between philosophical and sociological approaches towards interpretation of socio-legal meanings of modernity; 3) analyze the dependence of development of the philosophy of law, which was often searching for explanations in distinct underlying logic inherent to practice of law, on the sociology of law, which tends to comprehend law in relation to various aspects of organization of social life (including professional legal and administrative practice). The novelty of this of this work is defined by the following aspects. The article makes an attempt of comprehensive analyze of various approaches and theories, as well as assesses feasibility of examination of questions of social and legal nature in the context of sociology of law. Attention is given to the experience of Western law, which in the author’s opinion virtually implies national state law, i.e. what British philosopher, the founder of legal positivism John Austin, called independent political societies. The article reveals the question of critical potential of sociology of law, which criticized the assumption that nature of the social is not a problem for legal theory

The puzzle of material constitution can be expressed in at least two ways. First, how can the constituting object and the constituted object, which are materially and spatially coincident, be regarded as different objects? Second, how can the constituting object and the constituted object, which are qualitatively distinct, be regarded as identical objects? Monists argue that the constituting and constituted objects are identical since they are materially and spatially coincident and the property differences between then are simply differences in description, perspective or context. In contrast, pluralists argue that the constituting and constituted objects are not identical even if they are materially and spatially coincident since they are qualitatively distinct. This paper proposes a solution to the puzzle of material constitution called ‘Fregean Monism’ (FM), and shows that it can better account for the property differences between the constituting and constituted objects without the need to regard them as two distinct objects. On the FM view, the puzzle of material constitution is partly a semantic puzzle and partly a metaphysical puzzle, and shows how a solution to the semantic part of the puzzle, based on the Fregean distinction between sense and reference, can yield a satisfactory solution to the metaphysical part of the puzzle. The key idea is that while the reference of a term picks out both the referent object and referent properties, the sense of the term determine which referent properties are picked out.

This paper aims to connect the issues of pluralism, Confucianism, and democracy in East Asia. Through engaging with empirical evidence, I will argue that although Confucianism still has a strong yet shallow moral and cultural hold on East Asian societies, it no longer has dominance over how citizens in East Asian societies envision their political future. Then, I will examine the idea of pluralism and argue that neither the Confucian classicists nor the liberal-minded Confucian political theorists take pluralism truly seriously, because both sides ultimately adopt the same internal view of pluralism that contains and addresses pluralism from within Confucianism. In contrast, an external view of pluralism is needed to treat Confucianism as one of many comprehensive doctrines coexisting with one another in East Asia. Finally, I will conclude by proposing a two-track strategy that takes advantage of two distinct approaches toward a better understanding of pluralism, Confucianism, and democracy.

Four teacher educators describe their work to establish Afrocentric foundations through integrating literacy and linguistic pluralism courses. We build on realities that teachers and children “do n...

Isaiah Berlin's value pluralism remains attractive because of its compelling account of tragic loss. The expectation and recognition of tragic loss can alert us to, and help guard us against, the f...

espanolEl presente texto trata de la teoria de Charles Larmore, mas precisamente, de las relaciones entre las concepciones de desacuerdo razonable, de pluralismo y de liberalismo. Tal teoria tiene como caracteristicas el intuicionismo racional, contextualismo y defiende una posicion realista de la moralidad. EnglishThe present text deals with Charles Larmore’s theory, more precisely, of the relations between the conceptions of reasonable disagreement, pluralism and liberalism. Such a theory has as its characteristics rational intuitionism, contextualism and defends a realistic position of morality.

While Reinhold Niebuhr was particularly concerned with the “foolish children of light” who expected their ideals to be easily realized in the politics of liberal democracy, his realistic pluralism rests on a broader idea about the relationship of “impossible ideals” to “proximate solutions.” His vindication of democracy in The Children of Light and the Children of Darkness makes a political case for religious freedom that may be relevant even in societies that lack the traditions of liberal democracy. At the same time, he insists on a “religious humility” in politics that becomes even more important under conditions of religious and political pluralism.

According to moderate truth pluralism, there is a single property that qualifies as truth for any (truthapt) domain whatsoever. However, propositions concerning different domains may possess this single truth property in virtue of different properties. Empirical propositions may be true in virtue of corresponding to reality while legal propositions may be true in virtue of cohering with the body of law. Moderate pluralists claim that truth is a completely general doxastic norm: for any p, the belief that p is correct if and only if p is true—regardless of what domain p pertains to. Moderate pluralists additionally claim that domain-specific properties are local doxastic norms which serve as standards of correctness within their respective domains, and that they do so because they are ways of being true and truth is a general, doxastic norm. This paper offers a grounding-theoretic account of the metaphysics of moderate pluralism and uses it as platform for developing a criticism of the moderate pluralist’s account of doxastic normativity. Two strategies are explored as potential responses to the criticism, but are ultimately dismissed.

In this paper I investigate how differences in approach to truth and logic (in particular, a deflationist vs. a substantivist approach to these fields) affect philosophers’ views concerning pluralism and normativity in these fields. My perspective on truth and logic is largely epistemic, focusing on the role of truth in knowledge (rather than on the use of the words “true” and “truth” in natural language), and my reference group includes Carnap (1934), Harman (1986), Horwich (1990), Wright (1992), Beall and Restall (2006), Field (2009), Lynch (2009), and Sher (2016a). Whenever possible, I focus on positive rather than negative views on the issues involved, although in some cases this is not possible.

The core of alethic pluralism is the idea that truth is a different property in some discourses from others. Orthodox pluralists such as Crispin Wright and Michael Lynch share three commitments that motivate their view. One is Ecumenicalism, the view that scientific and moral claims are both truth-apt. The second is Occasional Realism, the view that truth in science is a matter of justificationindependent, accurate representation, while truth in ethics is a matter of ideal epistemic justifiability. The third is Normativism, the view that truth-attributions are normative in a way deflationary theories cannot accommodate. This paper articulates the “aletheiological dilemma” for orthodox pluralists. The dilemma arises when we ask whether the truth-property relevant to truth-attributions is epistemic. Occasional Realism requires it not be, but Normativism and the pluralists’ other commitments require truth for truth-attributions to be a matter of ideal justifiability. The paper also considers some ways around the dilemma, none of which looks very promising for pluralists.

Belief, according to many philosophers, aims at truth. In this paper I discuss in what measure a pluralist conception of truth is compatible with this claim. In particular, I argue that if the idea is understood according to a teleological account, alethic pluralism can be adopted also in a strong form. I contend that while the teleological account of belief requires a generic concept of truth, it poses a few constraints on the property (or the properties) of truth. By contrast, at least a moderate version of alethic pluralism is commanded by a normativist interpretation of the aim.

Isaiah Berlin makes two brief references to John Milton in the essay he strategically titled “John Stuart Mill and the Ends of Life.” The references establish a contrast between Milton and Mill by ...

Monism about being says that there is one way to be. Pluralism about being says that there are many ways to be. Recently, Trenton Merricks and David Builes have offered arguments against Pluralism. In this paper, I show how Pluralists who appeal to the relative naturalness of quantifiers can respond to these arguments.

Pluralism allows the other people to live and practice their beliefs, religions in a same society. This paper explains the behavior of venerable companions of Holy Prophet (PBUH) regarding others who have religion other than Islam. Companions of the Holy Prophet (PBUH) always treated the followers of the other religions with affection, kindness and compassion. The conduct of Venerable Companions will remain as a guiding star for the human beings.

Political power is currently using the media as one of the main levers in the regulation of the social sphere. It is no coincidence that researchers believe that managing the information environment is the key to managing society. The work is devoted to the political situation in 2013. During the period when the President of Russia V.V. Putin entered one of his electoral cycles. The results of the study show how and under what circumstances the interaction between the media of the two states began. Based on these data, after 7 years, certain conclusions can be drawn about how media cooperation developed.

Feminist teoloji ve dinler teolojisi yirminci yüzyılda ortaya çıkmış ve Hristiyan teolojisi içerisinde gelişmiş birbirinden farklı fakat aynı zamanda birbiriyle ilişkili teolojilerdir. Feminist teoloji, Hristiyan teolojisi içerisinde genel olarak Hristiyan geleneğinin ataerkil geçmişi, doktrinleri ve öğretilerini tarihsel ve toplumsal olarak ötekileştirilmiş kadın bakış açısıyla yeniden yorumlayan bir akademik disiplindir. Dinler teolojisi ise, yine Hristiyan teolojisi içerisinde bir akademik disiplin olup yirminci yüzyılda ortaya çıkmış Hristiyanlık dışındaki dinlerin hakikat söylemini ve bu dinlere inananların kurtuluşa erip eremeyeceğini inceler. Bu iki teoloji alanını buluşturan ortak nokta ise iki alanın da ötekilerle (biri dini öteki diğeri ise cinsiyet olarak öteki) ilgili teoriler üretmeleridir. Fakat feminist teolojide kadınlar öteki olarak özne iken dinler teolojisinde ötekiler nesne durumdadırlar, yani dinler teolojisi daha çok ötekine yaklaşımı betimleyici bir karaktere sahiptir. Feminist dinler teolojisi ana damar olarak bilinen dinler teolojisindeki yaklaşımlara farklı bakış açıları sağlamıştır. Bu makalenin öncelik amacı feminist dinler teolojisini Türkçe okuyucuya tanıtmak ve bu teoloji içerisindeki çeşitliliği göstermektir. Burada feminist dinler teolojisi üç başlık altında kategorize edilmiş ve incelenmiştir; çoğulcu, çoğulculuk eleştirisi ve ötesi, post-kolonyalist. Öncü feminist teologların görüşleri her bir başlık altında ele alınmış ve bu kategorilerin öne çıkan yönlerinin gösterilmesi hedeflenmiştir. Kendi arasındaki çeşitliliğe rağmen, feminist dinler teolojisinin en ayırt edici yönü kadın tecrübesine dayanması ve bunu ön plana çıkarması olarak belirlenmiştir., Feminist theology and theology of religions have emerged in the twentieth century, and they have formed their distinct features independently; at the same time, they are somehow related. Feminist theology is an academic discipline within Christianity, which questions the patriarchal character of Christian history, Christianity’s dogmas and teaching from the view of women who have been marginalized historically and socially. Theology of religions, on the other hand, is a sub-discipline within Christian theology, questioning whether non-Christian religions contain religious truths that lead their believers to salvation. The common ground between these two forms of theologies is to theorize the concept of others, while in one form it is women in another the non-Christians. However, women are subject to feminist theology whilst non-Christians are seen as an object. Engaging with the theology of religions, feminist theology has provided a different view from the mainstream theologies. Taking their distinct contribution, the purpose of this article is to introduce the feminist theology of religions to Turkish readers. While doing so, feminist theology of religions has been examined in three different categories; pluralist, pluralist disputes and beyond, and post-colonialist. It is stated here that feminist theology’s particular contribution is that they bring the women experience in front.

O presente trabalho tem como objeto de análise a hipótese de que as teorias queer, especialmente aquela proposta por Judith Butler, têm potencialidade de se instrumentalizarem como desobediência epistêmica em face de matriz colonial/moderna cis-heteronormativa, explicitando, denunciando e subvertendo a lógica binária da colonialidade de sexodissidências e de gênero face aos processos de violência encobridora moderna iniciada em 1492, continuada e institucionalizada após os processos de industrialização do século XVIII. O objetivo é apresentar o cerne das teorias queer e trabalhar as tensões com o pensamento radical de Walter Mignolo. Sustenta-se que a desobediência epistêmica aduz não a uma exclusividade na forma de analisar das relações de poder, saber e ser a partir do Sul Global, ignorando o pensamento do produzido no Norte. O que se propõe é em trazer a perspectiva de coexistência à pluralidade epistemológica a fim de desencobrir e reconhecer novos sujeitos e a eles novos direitos. Para tal, pretender-se-á analisar as tensões entre a corrente pós-estruturalista e o pensamento decolonial radical sem, contudo, pretender qualquer homogenização dos dissensos. Pretende-se finalizar as reflexões ressaltando a potencialidade das teorias queer para expor e subverter a epistemologia compulsoriamente heterossexual moderna/colonial na lógica de insurgência sustentada pela desobediência epistêmica no viés de coexistência e pluralismo epistemológico.

Fil: Corbella, Valeria. Pontificia Universidad Católica Argentina. Facultad de Psicología y Psicopedagogía; Argentina Introducción: En 1986, Jacobs, introduce el término enactment para describir un fenómeno propio de la contratransferencia. Cada vez más utilizado dentro del Psicoanálisis, el concepto presenta algunas dificultades que no siempre se tienen en cuenta , aunque hayan sido ya identificadas por algunos autores. A pesar de la claridad que pone a ciertos fenómenos clínicos, la ambigüedad teórica no puede omitirse. El objetivo del presente trabajo es mostrar resultados parciales de una investigación conceptual empírica (autor, 2017) referida al enactment. La argumentación de la temática se apoyará en una exhaustiva revisión bibliográfica y un análisis comparativo con términos semejantes. El abordaje de su historia y definición, la problemática de sus usos y traducciones, además del solapamiento que encuentra con conceptos fundamentales del psicoanálisis son los tópicos alrededor de los cuales se organizará la presente investigación.

The current pandemic might temporarily slow down environmentally destructive economic growth. However, claiming that we are flattening the curve of (un)sustainability is dangerous. The global sustainability crisis is not just being driven by uneconomic growth but also increasing global inequality and social stratification. Teaching this key lesson requires widening the repertoire of sustainability pedagogy from the conventional wisdom of pedagogical monism to the radical approach centred on both pluralism and pedagogical citizenship.