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The present article analyzes one of the dimensions of the historic process of democratization of education in Santa Catarina state: the statutes regarding public teaching from 1960 and 1975, which regulated the teaching career, thus contributing to a (re)definition of the identity of teachers and to the consolidation of this profession. Among the many factors that compose the professional identity, those highlighted are the ones of moral order, considering three categories: the requirements for entering the career, the rules to remain in the teaching profession and the disciplinary sanctions. The documents, by establishing competencies and conducts that must be followed by all teachers, established a moral order and inaugurate regulations for the teaching profession. We find a continuity of most of the legal prerogatives that guided the constitution of teaching staff in the early 1960s and the establishment of new rules for the exercise of teaching in the 1970s. We also find that the two mechanisms present a normative character that is strongly based on moral guidelines, which leads us to seek Emile Durkheim´s writing (1858-1917) related to the disciplinary element of morality.Keywords: Statutes of Teaching. Professional identity. Moral Order.

This paper explores the character of emotion (felt and displayed) and its value in understanding ethical dilemmas in work organisations. Specifically, we examine the emotional labour of human resource professionals (HRPs). Through in-depth interviews and diary study, we uncover the emotional and ethical struggles of HRPs as they search for the ‘right thing to do’ in situated interaction. Through the lens of emotion, we chart the process of how the very framing of what is deemed ‘right’ can move from the social to the moral order (Bauman, Postmodern ethics, 1993) and vice versa. Based on our findings, we contribute to understanding the linkages between emotional and ethical dilemmas, and how expectations of multiple ‘others’ at the individual, interpersonal and organisational level shape and constrain ethical choices.

Conscience as an individual’s moral self-awareness has received very little attention in recent decades. H. Richard Niebuhr developed a theory of conscience as moral self-awareness, but, after Niebuhr, interest in this particular understanding of conscience largely disappeared, generally because of its association with the practical philosophy and moral theology of Immanuel Kant. The common assumption is that Kant’s theory of conscience compliments his theory of autonomy: conscience is the means by which the autonomous individual rightly knows herself because it is the means by which she holds herself accountable to the moral order she has made for herself. In this essay I challenge this understanding of Kant’s theory of autonomy and, in turn, Kant’s theory of conscience. I argue that Kant understands conscience to be the knowledge we have of ourselves as we strive to approximate the knowledge God has of us as God holds us accountable to the moral law that we should believe God promulgates to us. I conclude that Kant’s theory of conscience is indeed valuable for contemporary Christian ethics because it draws attention to an important yet neglected biblical and theological witness—namely, that God intimately knows each individual and that each individual is singularly accountable before God.

This article addresses sidewalks as particular kinds of public spaces. Sidewalks of residential areas have been understudied; debates have tended to concentrate on pedestrian flows in commercial districts. By discussing the snowy sidewalks of Syracuse, New York, this article asks how sidewalks appear in law, and how responsibility for sidewalks is divided between governments and property owners. According to law and ordinances, sidewalks are responsibility of adjacent property owners. Unofficial monitoring has turned property owners’ sidewalk responsibilities away from questions of liability to questions of morality. Sidewalks evince a moral order, where questions concern not only pedestrian flows or laws, but also attitudes of others. A snowy sidewalk appears as a contested moral order, whose publicity is questionable because of the sidewalk’s reliance on private responsibility and policing. In the end, then, this article provides insights into how laws concerning public space are both maintained...

The discourse on twentieth-century urban planning has hidden from view the way religion (re)shaped the urban landscape. By analysing the interaction between urban development and Catholic politics in the southern Dutch provincial cities of Eindhoven and Roermond, this article argues that religious thinking, practice and institutions had considerable influence on urban planning. Religious views and ideas played an important role in the spatial transformation of these towns. The secular instruments of urban planning were used during the ‘pillarization’ period to emphasize the sensus catholicus of town and region, and to achieve the desired Catholic social and moral order.

ks. MAREK KLUZ, dr hab., prodziekan Wydzialu Teologicznego Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawla II w Krakowie, kierownik Podyplomowych Studiow z Etyki na WTST, adiunkt przy Katedrze Teologii Moralnej i Duchowości WTST. Autor kilku ksiązek i ponad 100 artykulow naukowych poświeconych moralności malzensko-rodzinnej, wychowaniu moralnemu, etyce cnot, moralności zycia spolecznego, bioetyce i dzialalności socjalno-charytatywnej.

The main objectives of this paper are of two kinds: first one may be described as historical in the sense of correcting more than two thousand years of misinterpretations of the ideas of Confucius and Kautilya on establishing a moral order and the nature of its relationship to the legalistic approach; the second one is to highlight the relevance of moral order not only to create peace and harmony but also enhance the creation and sharing of knowledge and lowering of transaction costs. Since both creation and sharing of knowledge depend on genuine trust, which flourishes only in an ethical environment, and not in a “culture of suspicion”. It is indicated that their insights or pearls of wisdom are actually more relevant to today’s knowledge-based economies than they were to economies during their own times. They would have emphasized the warming of hearts to each other to solve the problem of global warming.

In her comprehensive analysis of the Soviet construction of deviation, help and moral order, Maria Christina Galmarini-Kabala provides a historical lens for debates that cross disciplinary boundari...

‘There is a problem with democracy’, a hostel-dweller in Kwa-Mashu told Jason Hickel: ‘[i]t has become like a curse in the ears of ancestors and brings about misfortunes that can lead even to death...

There has been an increase of food products marketed through buzzwords like organic, ‘local’, ‘recyclable’, ‘Fair-trade’. These have been described as part of a newer kind of ethical or emotional capitalism, where consumers can align with political issues through acts of shopping. The problem is that such acts replace or shape what we know about, and how we act towards, actual socio-political matters. In this paper, we look at one example of such a product: Oatly, a milk alternative, which brands itself as sustainable and anti-corporate. Taking a Multimodal Critical Discourse Analytical approach, we want to learn more about how such brands do not actually state details of the socio-political issue alongside which they align (its causes, process, solutions) yet successfully communicate a compelling sense that buying the product is a form of social activism in a way which cleverly implicates consumers to internalize its values and give them a powerful sense of being part of a political moral order. And this is a form of activism which is fun, chic and rather easy.

This paper contributes to the development of pragmatic research into norms by revisiting the concept of ‘norm’ beyond how it has been conventionally interpreted in the field, and by also proposing a metapragmatic approach which can be adopted to provide evidence of the operation of norm over and above what has previously been discussed. Regarding the first of these objectives, while pragmatics has studied descriptive norms in detail by focusing on what is usually done or avoided in a particular context, little attention has been paid to injunctive norms that embody what is approved/disapproved of in a particular situation. The current study fills this knowledge gap by examining the relationship between the valenced evaluations of perceived inappropriate behaviour and the injunctive norms behind these evaluations. As to its second – methodological – goal, this paper proposes an approach which explores critical incidents that are pragmatically ambiguous and non-routine, and in which descriptive norms are, consequently, much less important than their injunctive counterparts. The approach being proposed observes the ways in which an injunctive norm is ‘talked into being’ by a cluster of metapragmatic reflections. The examination of injunctive norms is not only relevant to pragmatics, but also to the recent body of research dedicated to morality in language use, because it reveals that even those contexts that are pragmatically ambiguous are governed by a moral order of things. It is also relevant to previous research on face and offence-taking because perceived inappropriateness in sensitive settings can trigger strong feelings. As a case study, the paper investigates a dataset of 120 critical incidents of workplace dismissal which was obtained from online sources.

espanolEste articulo parte del analisis de las practicas festivas civiles en el espacio urbano de la frontera austral del Chaco en el siglo XVIII para identificar las formas de participacion nativa en las mismas, asi como sus limites. El modo de entender la festividad en el ambito hispano como un regocijo respetuoso con el orden social, urbano y politico, chocaba con la percepcion generalizada de que las festividades indigenas no eran mas que borracheras desordenadas que era necesario eliminar o bien domesticar. A pesar de todo, estos espacios de intercambio cultural fueron escenario de apropiaciones y reinterpretaciones nativas de las practicas festivas por las que se generaron nuevos significados que seran analizados. EnglishThis article offers an analysis of civil festivals in the urban areas of the Chaco frontier in the 18th century and identifies the forms of native participation, as well as their limitations. In the Hispanic spheres, festivals were conceived as moments of collective joy with a profound respect of the social, urban and political orders. This model differed deeply from the widespread idea that indigenous festivities were mere expressions of collective drunkenness contrary to any social or moral order, and thus should be either eradicated or domesticated. This article will show that the Chaco southern frontiers were areas of intense cross-cultural exchanges where native appropriations and reinterpretations of Hispanic festive practices produced new meanings. francaisCette etude se centre sur les fetes civiles tenues au XVIIIe siecle dans les espaces urbains etablis aux frontieres meridionales du Chaco ; on y identifie les formes de participation des populations natives, ainsi que leurs limitations. Dans la culture hispanique les fetes etaient concues comme rejouissance qui respectait l’ordre social, urbain et politique. Ce modele se heurtait a la perception generalisee des fetes indigenes comme simples ivresses collectives contraires a l’ordre social et moral ; il etait donc necessaire de les eliminer ou les policer. Cet article demontre que malgre ces perceptions, les espaces urbains constituaient des cadres d’intense echange interculturel et d’appropriations et reinterpretations natives des fetes civiles ou s’engendraient des nouvelles significations.

The paper analyses political scandals connected to the contemporary populist parties of Denmark, Finland and Sweden. The dramaturgies of these scandals repeat the general patterns of political scandals identified in previous studies, but they also share special characteristics that make them a specific type of neo-populist scandal. The starting point of the typical neo-populist scandal occurs due to the moral transgression of a member of a populist movement, usually through the use of unacceptable language or behaviour, insulting non-native inhabitants or other minorities within the population. However, provocation and playing the role of the underdog are common strategies employed by populists, and a populist movement may even benefit from a scandal, though the consequences of the scandal depend on the life phase of the movement and on the status of the member involved in the scandal. The moral transgressions and political consequences of neo-populist scandals may serve as an indicator of the condition liberal democracy enjoys, but also reveal contextual differences in particular societies and their moral order.

This chapter examines the decline of specific female-run, local organizations concerned about what they considered to be the corrosive effects of urban life upon the way young women comported themselves about town. In locating this decline in the 1950s and 60s, the chapter seeks to complicate narratives about the increasing permissiveness of British society during these years. It argues that the post-war decline of social purity groups like the Liverpool Vigilance Association was linked directly to the way in which state-level institutions and local law enforcement had increasingly taken up their cause. In considering the work of the Wolfenden Committee (1954-7), the chapter demonstrates how social purity and moral welfare approaches to prostitution as a form of moral contagion continued to have currency even as the influence of these organisations faded, with concerns about morality playing out in policing and the parameters of the Street Offences Act 1959.

A moral dilemma is a situation in which agent S morally ought to do a and morally ought to do b but cannot do both, or agent S ought to do a and ~a at the same time. The dilemmas we consider unsolvable can appear thoroughly in such moral theories which acknowledge unconditional moral norms. To exceed such norms is always morally wrong. When we raise the question about unsolvable moral dilemmas in bioethics we understand bioethics as a subdiscipline of ethics which accepts unconditional moral norms, especially the norm “thou shalt not kill”, its positive interpretation being: “protect life”. The vast majority of dilemmas in bioethics, including those that are called unsolvable, are connected with this norm. However, a closer analysis highlights that not all situations called bioethical dilemmas are really unsolvable dilemmas. First at all we should discriminate difficult (sometimes dramatic) choices from dilemmas. In the former, we know the answer although it could be very difficult for us, in the latter we don’t know the answer. For example – the decision about the abortion of a severely handicapped child could be very difficult for the parents but this doesn’t mean they don’t know what to do. It also happens that we call dilemmas the situations of moral perplexity in which our present decisions are dependent on the previous ones, made either by us or by other people. When no possible solutions are morally accepted by us, we cannot afford to be passive and come back to the starting point, we try to choose such a solution which is least contrary to our acceptable moral order.

What is happiness? How do people in China get it? What are the social obstacles to having it? And what does this tell us about contemporary China’s moral order? These are the big questions addressed by the research that produced the essays in this book. Each essay uses empirical research to focus on part of the answers to the questions. Here, I will try to provide a synthesis, a holistic but inevitably more speculative response.

Spanish Abstract: La filosofia, las ciencias sociales, la salud publica y las humanidades pueden aportar una contribucion muy valiosa para comprender la complejidad del debate sobre el aborto en Argentina. El 9 de agosto de 2018, el Senado de Argentina rechazo (38 a 31) un proyecto de ley que contaba con media sancion en la Camara de Diputados (129 a 125) desde el 14 de Junio del 2018. Este intenso debate desde Marzo del 2018 mostro a una sociedad completamente dividida y a posiciones no compatible entre si en la esfera publica. Este articulo examina algunos de los aspectos de esta compleja controversia politica y social y las lecciones que deja para el futuro. Palabras clave: Retorica del derecho al aborto, dogma de genero, ley, orden juridico, orden moral, legalizacion del aborto, politicas de aborto, movimiento pro-vida, movimiento pro-eleccion, derecho a la vida, ser- por-nacer, ontologia, derechos de las mujeres, derechos humanos, supresion biologica, Arendt, orden juridico posmoral, Eros y Tanatos, bioetica, tanatopolitica, instinto de muerte, Sigmund Freud, Melanie Klein. Copyright © 2018 by Marcelo F. Ponce. English Abstract: Philosophy, social sciences, public health and the humanities can give a valuable contribution to the understanding of the complexity of abortion debate in Argentina. On August 9, 2018, the Senate of Argentina rejected (38 to 31) a pro-choice abortion bill that had been approved on the Lower Chamber on June 14, 2018 (129 to 125). The intense debate, since March 2018, showed a divided society and non-compatible positions in the public sphere. This article examines some aspects of this complex political and social controversy and the lessons learned.

The current project explores a surprisingly overlooked question regarding the influence of legal outcomes on people’s personal morality. In four studies utilizing different scenarios of ethically questionable behavior, we compared the influence of four potential legal outcomes: indictment, conviction, exoneration, and closing the case without charges (Studies 1-4); we also examined the influence of these outcomes against the benchmark of people’s default moral positions in the absence of legal information (Studies 3-4), and looked at the role of legitimacy as a potential moderator (Studies 2-3). Results revealed that, as expected, legal outcomes affected people’s personal moral judgments. More specifically, we found that: (a) exoneration and closing the case increased the moral permissibility of the conduct at stake relative to conviction and indictment (Studies 1-4), (b) there was largely no impact of judicial versus non-judicial outcomes, such that no differences were found between closing the case without charges and exoneration, or between indictment and conviction (Studies 1-3), (c) the impact of the specific legal outcome compared with people’s default moral judgments was dependent on the issue at stake (Studies 3-4), and (d) legitimacy did not moderate the results, such that legal outcomes influenced moral judgment whether or not people held the legal system as legitimate. Taken together, this research suggests that both judicial and non-judicial legal outcomes play an important role in influencing people’s moral judgments, which has not been previously recognized.

Spanish Abstract: El concepto de Hannah Arendt de seres superfluos es valioso en estos dias en relacion a la politica sobre aborto. La historia ensena que todas las politicas de supresion biologica y de exterminio comienzan con la declaracion de que cierto grupo o grupos de la poblacion son exterminables, redundantes y prescindibles. Segun esta vision, los seres-por-nacer son una claro ejemplo de seres humanos declarados ‘superfluos’ por el poder politico, un dogma (en este caso, el dogma de genero) o el orden juridico. Desafortunadamente, hay una brecha entre el orden juridico y el orden moral (Hart, 1958), por lo cual la legalizacion del aborto es pensable y deseable por los movimientos de defensa de los “derechos de las mujeres”. Este articulo es una reflexion sobre el topico y se basa en la etica kantiana y popperiana para tomar posicion en contra de las iniciativas de legalizacion del aborto y, en consecuencia, a favor de la necesidad de limitar la libertad humana con el objeto de defender y proteger los derechos humanos. Desde una perspectiva de salud publica, afirmamos que la prevencion y la eliminacion de la mortalidad materna (por todas las causas) pueden lograrse sin el aborto legal, el cual es un instrumento de la tanatopolitica y del order legal posmoral contemporaneo. English Abstract: Hannah Arendt´s concept of superfluous beings is valuable these days in relation to abortion politics. History teaches that all biological suppression policies begin with the declaration that certain group or groups of population are exterminable, redundant, dispensable. In this view, the unborn are a proper example of human beings declared ‘superfluous’ by the political power, a dogma (in this case, the gender dogma), or the juridical order. Unfortunately, as we know, there is a gap between the legal order and the moral order (Hart, 1958) so the legalization of abortion is thinkable and desirable by members of “women`s rights” movements. This article is a reflection on this topic and draws upon Kantian as well as Popperian ethics against abortion legalization initiatives and, as a consequence, in favor of the need to limit human freedom in order to defend and protect human rights. From a public health perspective, we ascertain that the prevention and elimination of maternal mortality (by all causes) can be perfectly achieved without legal abortion, which is an instrument of tanatopolitics and a piece of the contemporaneous post-moral legal order.

This article is an analysis of student evaluation board meetings as a space that reveals the classification systems and mechanisms present in the school and which underpin its moral order. Through field work in a federal school in Rio de Janeiro we aimed to understand how these moral criteria form hierarchies which produce different ways of evaluating students, and as a consequence, inequality.

Terms for affective constructs and references to social ideals proliferate in the ethnography of the Mekeo, but these are often inconsistently defined and treated in isolation. I here attempt to produce a more coherent account of relevant terms and, ultimately, a systematic representation of the ontologically disparate elements that combined to produce a viable socio-moral order in twentieth-century Mekeo village society. The exercise reveals unexpected synergies between seemingly unrelated dispositions and emotions, espoused values and enacted Using Bourdieu's concept of a ‘generative model’ (1990) I develop a schematic account that brings a gamut of diverse socio-moral constructs into semi-orderly alignment with the realities of a disorderly lifeworld. For a certain time at least, the socio-moral discourse and practices summarised in this schema successfully resolved the basic lived problem of the Mekeo lifeworld—the antinomy between a social structure based on inequality and the intransigence of a narcissistic and hubristic inner male self.

English-language Wikipedia is constantly being plagued by vandalistic contributions on a massive scale. In order to fight them its volunteer contributors deploy an array of software tools and autonomous bots. After an analysis of their functioning and the 'coactivity' in use between humans and bots, this research 'discloses' the moral issues that emerge from the combined patrolling by humans and bots. Administrators provide the stronger tools only to trusted users, thereby creating a new hierarchical layer. Further, surveillance exhibits several troubling features: questionable profiling practices (concerning anonymous users in particular), the use of the controversial measure of reputation (under consideration), 'oversurveillance' where quantity trumps quality, and a prospective loss of the required moral skills whenever bots take over from humans. The most troubling aspect, though, is that Wikipedia has become a Janus-faced institution. One face is the basic platform of MediaWiki software, transparent to all. Its other face is the anti-vandalism system, which, in contrast, is opaque to the average user, in particular as a result of the algorithms and neural networks in use. Finally it is argued that this secrecy impedes a much needed discussion to unfold; a discussion that should focus on a 'rebalancing' of the anti-vandalism system and the development of more ethical information practices towards contributors.

MacAndrew and Edgerton's seminal Drunken Comportment revealed that normative expectations to drunken behaviour differ greatly across cultures. Such variation also exists within cultures, where diff...

Learning and demonstrating reflective skills for practice is a key requirement for students and practitioners in Social Work in Australia. Yet teaching and assessing reflective practice continues to present a number of practical and ethical issues for educators. This paper will discuss reflective practice in the context of an autoethnographic study that researched learning to be a social worker and educator. The findings from the study suggest that educators should be cautious about the extent to which educational activities direct attention to student selves for the purposes of building skills in reflective practice. The conclusions suggest that the moral order of the discipline, the hidden curriculum and the course culture in addition to the actual activities can have a significant impact on the extent to which reflective practice assessments deliver learning benefits to students.

This article explores the meanings children involved in fishing and farming practices in two communities in Cape Coast, Ghana, give to their participation in work and school. Everyday work tasks are considered purposeful by the children, as they describe their own efforts as a reproduction of a traditional intergenerational order with strong moral connotations. More than anything, the moral dimension of participation is highlighted when children talk about how they earn their identity, respect, and competences through work. For their future, however, many children dream about other kinds of jobs.

The Introduction considers the clergy’s sense of mission and identifies perceived obstacles to the accomplishment of its objectives (Sect. 5.1). These included (Sect. 5.2) heresy—associated with Protestantism, Judaism—encouraging widespread anti-semitism; ‘materialism’—including the introduction of modern technology as well as aspects of popular sociability (including dancing); and revolution. The long-term aim was the creation of a ‘perfect society’ (Sect. 5.3) defined by a social doctrine based largely on a ‘ruralist’ discourse, as well as efforts to comprehend and solve the threats posed by urban poverty. Moral regeneration also depended on Censorship (Sect. 5.4) and attempts to protect the public from immoral novels, to safeguard theological orthodoxy, and to combat the biblical criticism associated with Renan, as well as scientific challenges to religious Truth.

Edward Shils was one of the giants of sociological theory in the period after World War II. In this autobiography, written three years before his death in 1995, Shils reflects on the remarkable range of his life's work and activities, including founding and editing the journal "Minerva", being a central figure in the Congress of Cultural Freedom, serving as a founding member of the editorial board of "The Bulletin of Atomic Scientists", and being a member of the International Council on the Future of the University. Shils recognizes that a unity of concern runs through his many theoretical writings and activities. Early in his life, the concern was expressed as understanding the character of consensus. During the last fifteen years of his life, he refined his understanding of consensus through investigation of the nature of "collective self-consciousness." That concern was the structure and character of the moral order of a society, and, in particular, liberal, democratic society. Accompanying the autobiography are two unpublished essays, "Society, Collective Self-Consciousness and Collective Self-Consciousnesses" and "Collective Self-Consciousness and Rational Choice," two areas of intellectual concern discussed in the autobiography. The book contains fascinating discussion of many of the people Shils knew throughout his illustrious career: Robert Park, Louis Wirth, Talcott Parsons, Karl Mannheim, Michael Polanyi, Audrey Richards, Karl Popper, Robert Merton, and many others. They represent Shils' final formulations on the character of society and its moral order. As such, it is a most important contribution both to the history of the social sciences in the twentieth century and to sociological theory.

Researchers have established that the local social or moral order impacts on aspects of death announcements in various societies, though few have consequently sought to problematise that order. Those studies appear to presume the homogeneity of the studied society although modern societies typically include diverse peoples. This article assesses whether death notices in Aotearoa New Zealand are circumscribed by the dominant social/cultural order or reflect its multicultural character. Examining a large number of notices from the New Zealand Herald, we found most incorporated the same structural elements and employed a common vocabulary, evidence that the writers were guided by a single social order. Utilising published research and death notices deviating from the standard we were able to identify cultural characteristics of that local social order that were being rendered ordinary in the sample of death notices. Identified features of that dominant order are: it fixes a gulf between past and present; it limits relationships of the deceased to their immediate family; it expects positive portrayals of the deceased; and overtly religious language is largely absent. Underpinning these notices were two cultural characteristics: an understanding of time as a unidirectional flow of empty instants and a taken-for-granted a-social individuality.

L’anticipation est généralement conçue comme un phénomène qui, d’un point de vue temporel et logique, est antérieur à une action ou une situation donnée. Dans cet article, nous proposons d’interroger cette conception en nous intéressant en détail à ce que l’anticipation fait à l’action qu’elle anticipe. En détail c’est-à-dire, très littéralement, en observant dans des situations d’interactions ordinaires les effets que peut produire le fait d’anticiper une action. En l’occurrence, dans des situations d’apprentissage entre hommes et chiens comme celles que nous examinons, anticiper une action en l’évaluant avant qu’elle n’ait eu lieu contribue en grande part à la configurer. Cette avancée nous conduit à développer une vision proprement pragmatiste de l’action, conçue comme un procès façonné de manière émergente et collaborative par l’ensemble des participants qui l’accomplissent. It is commonly said that anticipation is a phenomenon that precedes a given action or situation, both timewise and logically speaking. In this article, we focus in detail on how anticipation reconfigures the action anticipated. By ‘in detail’, we mean through the meticulous observation and analysis of ordinary interactions. The corpus is constituted of learning interactions between trainer and dogs in training, in which anticipating an action, particularly by assessing it ahead of time, contributes to a great extent to (re) configure it. This point leads us to develop a pragmatic conception of action, seen as an emerging and collaborative process accomplished collectively. La anticipación es concebida generalmente como un fenómeno que, desde un punto de vista temporal y lógico, es anterior a una acción o a una situación determinada. Este artículo interroga dicha concepción analizando en detalle los efectos de la anticipación en la acción que se anticipa. En detalle significa, literalmente, la observación de lo que puede producir el hecho de anticipar una acción, en situaciones de interacción ordinaria. Se trata más precisamente de situaciones de aprendizaje entre hombres y perros en las que anticipar una acción, evaluándola antes de que ocurra, contribuye en gran medida a configurarla. Esta observación nos lleva a desarrollar una visión pragmatista de la acción, que concebimos como un proceso forjado de manera emergente y colaborativa por el conjunto de sus participantes.