Papers by Tarcísio Amorim
Brazilian Journal of Otorhinolaryngology, 2013
A deficiência auditiva afeta cerca de 1 em cada 1000 recém-nascidos. Mutações no gene da conexina... more A deficiência auditiva afeta cerca de 1 em cada 1000 recém-nascidos. Mutações no gene da conexina 26 (GJB2) são as causas mais frequentes de surdez não sindrômica em diferentes populações e é sabido que a mutação delGJB6-D13S1830 em DFNB30 é causadora de surdez neurossensorial. Muitos estudos descrevem o envolvimento de mutações no gene GJB2 com a deficiência auditiva em diferentes populações. Entretanto, existe pouca informação sobre a surdez genética no Brasil, especialmente na região Amazônica. OBJETIVO: Determinar a prevalência de mutações no gene GJB2 e da mutação delGJB6-D13S1830 em 77 casos esporádicos de surdez não sindrômicas. MÉTODO: A região codificante do gene GJB2 foi sequenciada e a PCR foi realizada para detectar a mutação delGJB6-D13S1830. RESULTADOS: O alelo 35delG foi encontrado em 9% dos pacientes (7/77). As mutações M34T e V95M foram detectadas em dois distintos pacientes heterozigotos. A mutação não patogênica V27I foi detectada em 28,6% (22/77). Não foi detecta...
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O confessionalismo ingles na modernidade pode ser compreendido em dois momentos: o primeiro, marc... more O confessionalismo ingles na modernidade pode ser compreendido em dois momentos: o primeiro, marcado pela oposicao cerrada a influencia romana e pela perseguicao aos nao-conformistas; e o segundo, caracterizado por uma gradual abertura em prol dos direitos civis e politicos dos dissidentes. Atualmente, a Igreja da Inglaterra vem buscando afirmar-se em meio as demandas pelo reconhecimento do multiculturalismo etnico e religioso, especialmente baseadas em reivindicacoes de direitos coletivos. Como no passado, seus lideres vem buscando conciliar a primazia da instituicao com garantias basicas de direito e medidas de acomodacao religiosa.
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Revista Portuguesa de Filosofia, 2019
Jürgen Habermas’s communicative theory is characterised by a postmetaphysical account of morality... more Jürgen Habermas’s communicative theory is characterised by a postmetaphysical account of morality. This perspective stems from Habermas’s appropriation of Modernisation Theory (MT), with the Weberian distinction between questions of taste, truth and rightness. In view of the “disenchantment of the world”, Habermas proclaims the autonomy of science and morality from metaphysical perceptions, and conflates substantive ethics with issues of taste. As I demonstrate, such distinction between ethical and moral reasons takes the validity of MT, along with its epistemological assumptions, as a presupposition for the requirement of universal and impartial normative claims in discourse acts. However, this aprioristic validation of MT is at odds with Habermas’s own view that particular linguistic schemes of reason determine epistemological and truth standards of validity – as in accordance with a Pragmatic Theory of Meaning (PTM). Thus, by challenging Habermas’s differentiation of ethics and morality, I argue that communicative rationality should allow for a substantive account of normative validation, which in my theoretical framework combines elements of Alasdair MacIntyre’s theory of traditions, reconfigured into a universalistic project of ethical learning. Furthermore, I contend that once the validity of MT is brought into question through PTM, metaphysical reasons can be rehabilitated for the justification of metaethical principles of communicative action.
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Journal of Biomolecular Structure and Dynamics, 2019
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REVER - Revista de Estudos da Religião, 2018
Contemporary political theorists often disagree on whether or not religious establishment is just... more Contemporary political theorists often disagree on whether or not religious establishment is justified in liberal states, even when its existence does not constitute a hindrance to the basic rights of citizens. In this article, I contend that religious established does not raise issues of democratic legitimacy, by showing that political frameworks of justice are entangled with substantive conceptions of the good and ethical forms of life. Then, drawing on Jürgen Habermas’s latest works on the relationship between religion and the public sphere, and Maeve Cooke’s readings thereof, I argue that religious symbols can contribute to the creation of meaningful imaginaries that inform moral norms and principles of justice. After this, I recall Axel Honneth’s conception of “struggles for recognition”, demonstrating that the recognition of specific collective traits, including religious, is necessary to provide citizens with a sense of worth and esteem.
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Revista Portuguesa de Filosofia, 2017
During the second half of the twentieth century, demands for cultural rights precipitated a debat... more During the second half of the twentieth century, demands for cultural rights precipitated a debate about the validity of different attitudes towards integration and accommodation in western democracies. While traditional liberal theories emphasise universal principles of political justice, pragmatist perspectives tend to deny the possibility of moral consensus and endorse strategic action in pluralist societies. In contrast to these views, Habermas proposes a comprehensive theory of communicative action that allows individuals to resort to their substantive worldviews for the evaluation of moral norms and constitutional principles. Though limited in scope, given the requisite translation of ethical and religious contents, Habermas’ project can still shed light on issues related to the dynamics of intercultural evaluation, once communicative acts allow for a narrative conception of rationality. Considering contemporary developments on the politics of identity and some recent events that have been raising general concern over the security and cultural integrity of European countries, this theoretical approach offers a particular solution to cultural struggles, contending that both minorities and majorities must engage in communicative procedures for mutual learning. In this process, every participant, including religious citizens, is obliged to give a rational account of their moral views.
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Mosaico, 2012
Resumo: as imigracoes e o processo de integracao europeu contribuiram para reavivar a discussao s... more Resumo: as imigracoes e o processo de integracao europeu contribuiram para reavivar a discussao sobre o papel da religiao no Estado secular, bem como o debate acerca da acomodacao de minorias etnicas. Embora se fundamentem em nocoes comuns de direitos humanos, Franca e Gra-Bretanha tem apresentado diferentes respostas para este desafio. Palavras-chave: Secularizacao, Republicanismo, Multiculturalismo, Franca, Gra-Bretanha.
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Malaria Journal, 2012
Background There is large body of evidence that states that invasion of Plasmodium vivax requires... more Background There is large body of evidence that states that invasion of Plasmodium vivax requires the Duffy antigen, but the universality of this specificity is certainly now under question with recent reports showing that in some parts of the world P. vivax infects and causes disease in Duffy-negative people. These findings reinforce the idea that this parasite is rapidly evolving, being able to use other receptors than Duffy to invade the erythrocytes, which may have an enormous impact in P. vivax current distribution. The presence of P. vivax infection in Duffy-negative individuals was investigated in a cross-sectional study conducted in Anajás, Archipelago of Marajó, State of Pará, which is an area of malaria transmission in the Brazilian Amazonia. Methods Duffy genotyping and Plasmodium species diagnostic assays were performed successfully in 678 individuals. An allele-specific primer polymerase chain reaction (PCR) technique was used for Duffy blood group genotyping. Identific...
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Brazilian Journal of Otorhinolaryngology, 2013
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Genetics and Molecular Biology, 2008
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Journal of Religious Education
This article draws on the experiences of Ireland and England, which support different conceptions... more This article draws on the experiences of Ireland and England, which support different conceptions and practices of religious education (RE), in order to provide a normative framework for the organisation of RE in multicultural states. This analysis consists in an assessment of three conceptions of RE: the liberal conception, which emphasises neutrality and objectivity; the pragmatist conception, which is egalitarian in character; and the tradition-oriented conception, which is based on a substantive ethics. Rejecting the view that RE should be only informative and free from criticism of content, I will make the case for an ethical-dialogical approach to RE, whereby pupils can learn from each other’s beliefs and experiences, as availed by their own cultural traditions, without setting aside their capacity to evaluate different moral claims. This approach to RE is especially designed to multidenominational schools that recognise the ethical potential of learning fr
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Journal of Religious Education , 2022
This article draws on the experiences of Ireland and England, which support different... more This article draws on the experiences of Ireland and England, which support different conceptions and practices of religious education (RE), in order to provide a normative framework for the organisation of RE in multicultural states. This analysis consists in an assessment of three conceptions of RE: the liberal conception, which emphasises neutrality and objectivity; the pragmatist conception, which is egalitarian in character; and the tradition-oriented conception, which is based on a substantive ethics. Rejecting the view that RE should be only informative and free from criticism of content, I will make the case for an ethical-dialogical approach to RE, whereby pupils can learn from each other’s beliefs and experiences, as availed by their own cultural traditions, without setting aside their capacity to evaluate different moral claims. This approach to RE is especially designed to multidenominational schools that recognise the ethical potential of learning fr
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Na Europa, o debate sobre a questao do papel da religiao no espaco publico tem se acentuado desde... more Na Europa, o debate sobre a questao do papel da religiao no espaco publico tem se acentuado desde o final do seculo XX, impulsionado principalmente pelo processo de integracao europeia e pela acomodacao das comunidades de imigrantes. Em 2004, a polemica acerca de suas raizes espirituais se tornou evidente no conflito pelas referencias cristas no projeto constitucional europeu. Embora o processo em si tenha malogrado pelo veto frances e holandes, ele reacendeu a critica a secularizacao das instituicoes europeias. A imigracao tambem tem sido outro foco de reflexoes no tema da religiao na esfera publica. Em alguns paises europeus, principalmente naqueles onde foram efetivadas politicas imperiais, varios eventos demonstram que a partir do final da decada de 1980 os conflitos relacionados as minorias religiosas se acentuaram e, dessa forma, o problema da secularizacao foi acompanhado pelo debate sobre a etnicidade e o multiculturalismo. Na Inglaterra, apos um estudante Sikh ter sido impe...
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O presente artigo tem como objetivo discutir as recentes medidas de acomodacao religiosa na Franc... more O presente artigo tem como objetivo discutir as recentes medidas de acomodacao religiosa na Franca e na Gra-Bretanha, principalmente aquelas relacionadas ao porte de simbolos religiosos nos ambientes escolares, a luz da teoria e dos discursos politicos oficiais. Com efeito, enquanto em 2004, uma lei francesa proibiu o uso de simbolos religiosos ostensivos nas escolas publicas baseando-se, sobretudo, no argumento da igualdade republicana, o governo britânico vem legitimando a discriminacao positiva em vista de identidades religiosas. Ao lancar mao de conceitos como republicanismo e multiculturalismo, os atores politicos delineiam os limites do religioso no espaco publico e buscam tracar diretrizes para a construcao de um ideario nacional.
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O principio da laicidade politica vem assumindo diversos significados em diferentes paises de aco... more O principio da laicidade politica vem assumindo diversos significados em diferentes paises de acordo com suas caracteristicas historicas e arranjos politicos. Na Franca, uma lei visando proibir o uso de simbolos religiosos “ostensivos” nas escolas publicas em 2004 veio acompanhada de discursos intelectuais e politicos que reforcavam a ideia da neutralidade republicana, a fim de contrariar tendencias mais moderadas da administracao e do reconhecimento do pluralismo etnico e religioso pelo Estado. Entretanto, a historia nacional e as recentes conjunturas politicas, associadas as diversas formas de interacao entre religiao e esfera publica, demonstram que ainda hoje a laicidade permanece sendo um conceito em disputa no pais. Abstract The principle of political secularism has been assuming several meanings in different countries according to their historical features and political arrangements. In France, a 2004 law that aimed to ban the using of “ostensible” religious symbols in public...
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Recently, Jurgen Habermas has dedicated many of his works to the discussion of the relationship b... more Recently, Jurgen Habermas has dedicated many of his works to the discussion of the relationship between religion and the public sphere, in light of democratic possibilities of mutual learning. He contends that even though religious contents can inspire motions of solidarity, constitutional and legal arrangements should reflect universal, secular reasons only. Drawing on the sociology of religion, I will demonstrate that religious narratives contribute to shape moral views and self-perceptions, impacting on the ways societies define political norms. Assessing the flaws of deontological theories, I resort to an Aristotelian view of democratic justice, whereby historical traditions and religious narratives come to inform the contents of evaluative moral discourses. Analyzing the case of South Africa, where communitarian notions of forgiveness prevailed over retributive justice, I argue that principles of public morality stem from contextual struggles, negotiations and exchange of aesth...
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Jürgen Habermas’s communicative theory is characterised by a postmetaphysical account of morality... more Jürgen Habermas’s communicative theory is characterised by a postmetaphysical account of morality. This perspective stems from Habermas’s appropriation of Modernisation Theory (MT), with the Weberian distinction between questions of taste, truth and rightness. In view of the “disenchantment of the world”, Habermas proclaims the autonomy of science and morality from metaphysical perceptions, and conflates substantive ethics with issues of taste. As I demonstrate, such distinction between ethical and moral reasons takes the validity of MT, along with its epistemological assumptions, as a presupposition for the requirement of universal and impartial normative claims in discourse acts. However, this aprioristic validation of MT is at odds with Habermas’s own view that particular linguistic schemes of reason determine epistemological and truth standards of validity – as in accordance with a Pragmatic Theory of Meaning (PTM). Thus, by challenging Habermas’s differentiation of ethics and morality, I argue that communicative rationality should allow for a substantive account of normative validation, which in my theoretical framework combines elements of Alasdair MacIntyre’s theory of traditions, reconfigured into a universalistic project of ethical learning. Furthermore, I contend that once the validity of MT is brought into question through PTM, metaphysical reasons can be rehabilitated for the justification of metaethical principles of communicative action.
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Contemporary political theorists often disagree on whether or not religious establishment is just... more Contemporary political theorists often disagree on whether or not religious establishment is justified in liberal states, even when its existence does not constitute a hindrance to the basic rights of citizens. In this article, I contend that religious establishment does not raise issues of democratic legitimacy, by showing that political frameworks of justice are entangled with substantive conceptions of the good and ethical forms of life. Then, drawing on Jürgen Habermas's latest works on the relationship between religion and the public sphere, and Maeve Cooke's readings thereof, I argue that religious symbols can contribute to the creation of meaningful imaginaries that inform moral norms and principles of justice. After this, I recall Axel Honneth's conception of "struggles for recognition", demonstrating that the recognition of specific collective traits, including religious, is necessary to provide citizens with a sense of worth and esteem.
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During the second half of the twentieth century, demands for cultural rights precipitated a debat... more During the second half of the twentieth century, demands for cultural rights precipitated a debate about the validity of different attitudes towards integration and accommodation in western democracies. While traditional liberal theories emphasise universal principles of political justice, pragmatist perspectives tend to deny the possibility of moral consensus and endorse strategic action in pluralist societies. In contrast to these views, Habermas proposes a comprehensive theory of communicative action that allows individuals to resort to their substantive worldviews for the evaluation of moral norms and constitutional principles. Though limited in scope, given the requisite translation of ethical and religious contents, Habermas’ project can still shed light on issues related to the dynamics of intercultural evaluation, once communicative acts allow for a narrative conception of rationality. Considering contemporary developments on the politics of identity and some recent events that have been raising general concern over the security and cultural integrity of European countries, this theoretical approach offers a particular solution to cultural struggles, contending that both minorities and majorities must engage in communicative procedures for mutual learning. In this process, every participant, including religious citizens, is obliged to give a rational account of their moral views.
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Papers by Tarcísio Amorim