The extensive work of Habermas’s intellectual legacy is comparable to the depth and complexity of his reflections. The debates among thinkers close to the conclusions of Adorno and Horkheimer and the mature positions of Habermas are also known. However, despite the marked differences, both of them seem to share a common interpretation: that capitalism has entered a self-regenerating stage which perpetuates itself ad aeternum – the last and endless stage of late capitalism – because it has abolished all structural contradictions which could point out the system’s tendency towards a breakdown. The broad aim of this study is to contribute to a profitable dialogue between the various strands of the critical theory of society on this issue. As for the specific aim, it was intended to highlight the analyses of Habermas in relation to the systemic tendencies of capitalism, following the path taken by Marx – a little-known aspect of Habermas’s work, whose contemporaneousness distinguishes itself in times of global economic crisis. This discussion may contribute to the debate of themes associated with education, both in regard to the issues of cultural education (Bildung) and in problems related to public policies.
A bolha especulativa e a produção de ... production and consumption of space in the merchandise form, specially to North American conjuncture, much beyond the effective demand. This study relates the actual phenomenon to the recent history of capitalist development, the exhaustion of fordist regime accumulation, the transition to the flexible production and the consequent contradictions manifested in the separation between the production of goods and services and the generation of fictitious capital. It is emphasized here the importance of the current production of space, as an expression of fictitious capital, relating to the needs of the productive spheres of global economy.
This article aims to discuss the issue of environmental degradation based on understanding the material foundation of modern socialisation, which in capitalism is centred on the production of surplus value. This topic is justified by the hegemonic way in which the environmental issue is currently addressed: the inevitability of environmental degradation considering a supposed historical march towards the progress of humanity, to the detriment of natural resources. The argument put forth is that effective environmental education depends on proper contextualisation of the capitalist process. Central to this discussion is an ideological understanding of the neutrality of science and the assumption of the inevitable ongoing environmental degradation considering a presumed population explosion and pursuit of human well-being. Thus, alternative historical-cultural forms are sought to address the tensions that emerge between humanity and nature, or culture and nature, divided into the origin of the hegemonic cultural form consolidated in late modernity. Levi-Strauss’ work is taken here as an accurate historical-empirical record, namely the Nambikwara people of the Brazilian Midwest in the context of the 1930s. The referential used in this article seeks to articulate science education and environmental education with the critical theory.
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