Conceptual Characters Research Articles

World Pandemic Control in International Law: Through a Transboundary Harm Perspective

The current pandemic response system under the International Health Regulations has been considered unsatisfactory in controlling world pandemic outbreaks. Opinions are voiced that a legal evolution incorporating other sources of international law is imperative to meet the system’s primary deficiency: the uneven degree of State compliance with the ‘core capacity’ requirements. Against this background, this paper aims to examine the potential application of transboundary harm rules in world pandemic prevention, where existing treaty obligations are insufficient or ineffective in addressing future obstacles. By comparing their conceptual characters and legal elements, this paper seeks to reveal the inherent link between the two domains, which may further demonstrate an existing manifestation of transboundary harm rules as emerging customary international law in current pandemic prevention practice. Based on the structure of transboundary harm rules, this paper aims to provide an innovative legal framework that justifies the differentiated standards among States with uneven capacity and underlines the obligation of cooperation. Such a framework is designed to improve the level of States’ prevention and response towards future global health emergencies raised by world pandemics. Moreover, it hopes to provide practical ideas for formulating the new international instrument on pandemic prevention, which is currently being drafted by the Member States of the World Health Organization.

Kierkegaard, sus seudónimos y el personaje conceptual de Deleuze y Guattari

The reading of Kierkegaardian pseudonyms as “conceptual characters” is a common place in literary hermeneutics, based on the reflections of Deleuze and Guattari. In this essay we intend to make a reading that transcends their categories of interpretation, based on the guidelines themselves Kierkegaard’s reading about his pseudonyms, but at the same time, we will save some elements of Deleuze and Guattari’s reflections to see how it can enrich the notion of “conceptual character” for Kierkegaardian studies.

“Supposing That Truth Is a Woman”: Kojeve’s Conceptual Characters and Their Role in His System of Knowledge

“Supposing That Truth Is a Woman”: Kojeve’s Conceptual Characters and Their Role in His System of Knowledge

DA POLÊMICA SOBRE A LITERALIDADE E O APRENDIZADO NA OBRA DE DELEUZE

ABSTRACT: In this paper, we discuss the major debate in the Deleuzian studies of pedagogy in Brazil. In the II French-Brazilian’s Colloquium of philosophy of education, which took place between 18 and 19 of November of 2004, in the State University of Rio de Janeiro, the French philosopher François Zourabichvili was invited to make a presentation that would be disputed by Tomaz Tadeu da Silva and Peter Pál Pelbart. Zourabichvili's paper was published under the name "Deleuze e a questão da literalidade" [eng: Deleuze and the question of literality] in the following year, 2005. The main goal of Zourabichvili's paper was to propose a Deleuzian theory of learning based on the concept of literality. In the same event, René Schérer presented a paper on the subject of learning that, despite not addressing the question of literality, discussed the possibilities of a theory of learning based on Deleuze and some parallels with literature. Later, in 2009, Luiz B. Orlandi presented a third reply in the I Connections seminar: “Deleuze e Imagem e Pensamento e...” [eng: Deleuze and Image and Thinking and...], which took place in the Unicamp. The texts of the colloquium based in Rio de Janeiro were published in the magazineEducação & Sociedade, in the dossier “Between Deleuze and education”, in 2005. The text of Orlandi was published in the book “Deleuze e Imagem e Pensamento e…” in 2011. The discussion proves strategic since it brings together five philosophers of international reputation and significant influence in Brazil to think about the relationship between literality, literature and learning in the scholarship of Gilles Deleuze. We focus on the conceptual characters articulated in each paper to map the relationship between concepts and the pre-philosophical level. In the final part, we present a reinterpretation of Zourabichvili’s thesis based on a disjunctive synthesis of the previous texts examined thus far.

Dostoevsky’s Christ and Nietzsche’s Jesus as “Conceptual Characters”

In the present article, the author analyses the interpretation of the phenomenon of Christ by Dostoevsky and Nietzsche. The author uses comparative and hermeneutic methods of historical and philosophical research. Dostoevsky's Christ and Nietzsche's Jesus are interpreted as “conceptual characters” (G. Deleuze), occupying an important place in the philosophical constructions of both thinkers. Stating the epoch-making event of the “death of God” in European culture, they discover the origins of nihilism in Christianity itself and attempt (each in his own way) to recreate the original, pristine Christianity. Reconstruction of the original image of Christ makes it possible to comprehend not only the historical destiny of Christianity and the European portion of humanity, but also the prospects for overcoming the crisis of European and Russian (in the case of Dostoevsky) self-consciousness. It is argued that both interpretations, although far from orthodox Christianity, play the role of a central link in the development of the philosophic thinking of the Russian writer and German philosopher from the critical deposition of European humanism and metaphysics to new projects of human existence in the world. The conceptual images of Dostoevsky's Christ and Nietzsche's Jesus personally embody the spiritual attitudes and models of life that are timeless in nature, and at the same time serve as an expression of the “fundamental metaphysical positions” (M. Heidegger) of existential thinkers. The assertion of the absolute genuineness and beauty of the moral ideal of Christ allows Dostoevsky to return transcendence to the godless world – to substantiate the neo-Christian version of metaphysics, the religious-existential ontology. The “Glad Tidings” of Jesus, his life and death, appear in Nietzsche’s works as a practical elimination of transcendence, the Platonic dualism of the “true” and “visible” worlds. The spiritual attitude of Jesus reveals a direct affinity to Nietzsche's anti-metaphysical “philosophy of becoming”.

Аскетизм и юродство в философии Ф. Ницше

The article considers the phenomena of asceticism and foolishness for Christ in the philosophy of Friedrich Nietzsche. The author substantiates the thesis that asceticism and foolishness for Christ are subjects of Nietzsche's philosophical reflections. The author also shows that the figures of the ascetic and the holy fool also act as “conceptual characters” of Nietzsche's philosophizing. The author suggests that Nietzsche himself felt a tendency towards self-identification with these characters and therefore tried to “dis-identify”, which he did not always succeed in. The article concludes that Nietzsche's position in relation to asceticism is ambiguous and internally contradictory. The philosopher exposed and criticized ascetic ideals, but this criticism is also directed at himself. Nietzsche himself, his character and way of thinking reveal a significant degree of kinship with ascetic views. Therefore, Nietzsche's criticism of asceticism is in many ways an attempt to overcome the ascetic in himself. For this task, Nietzsche appeals not only to the figures of an atheist and a pagan, but also to the image of a jester, a holy fool. The author substantiates the idea that one of the main distinguishing features of the holy fool's lifestyle is that he does not seem to be what he really is. A real fool, a real insane person is not a holy fool. The holy fool undertakes the feat of appearing to be a fool or insane, while he himself is not. In this way, the holy fool renounces the world and himself in the world, the state when his behavior corresponded to the norms and criteria of this world. Thus, a view of the world from a reverse perspective is achieved. Something close to this mode of thought and behavior is found in Nietzsche's philosophy. His philosophizing is deeply personal, but, at the same time, he constantly does not show the reader who he really is. Nietzsche's style is a constant play with masks and disguises. As a result of the study, the author concludes that Nietzsche's position in the history of European philosophy can be characterized as foolishness for Christ. His doctrine is formed during the crisis of European metaphysics and is the self-awareness of this crisis. Belief in reason, in the ability to comprehend God in terms of reason, characteristic of Western philosophy, is denied. This conviction in the omnipotence of reason was criticized already in Kantian philosophy, but criticized by means of reason itself. This was the peculiar “cunning of reason”, which, having preserved itself as a tool of criticism, subsequently triumphed in Hegel's philosophy. The claim of reason to absolute significance cannot be refuted by means of reason itself. Nietzsche understood this. He realized that breaking the impasse in which Western metaphysics found itself thanks to the deification of reason requires a completely different path.

AXIOLOGICAL DETERMINANTS OF REFRAMING IN LAUGHTER CULTURE

The article is devoted to the analysis of the conceptual field of designation of axiological determinants of reframing in a laughing culture, exploring the specifics of the functional load of laughter and its manipulative potential in contemporary society. Addressing to the characteristics of the psychotechnology of semantic reformatting in a laughing culture, the axiological factors of interpretive interactions in various discursive contexts and semantic invariations are examined (examples of political laughter, actual quarantine jokes and viral memes).Conceptual inversions, which in tangible culture have tangible value dynamics, are studied in the aspect of their manipulative and actualization capabilities. It is proved that the laughable effect in reframing techniques is achieved due to an unexpected and sudden change in the stereotypical course of events based on the logic of recurrence and breakdown of expected patterns, based primarily on a change in the value perception of a particular event or phenomenon, as well as its contextual rethinking and creation of cognitive metaphors. Accordingly, the use of metaphors is defined as a special means of reframing, which actualizes the necessary cognitive parameters due to unexpected conceptual games with binary oppositions, semantic subtext, and open metaphorical profiling, which has a powerful effect of latent influence in modeling of social interaction. An analysis of the mutual influence of traditional laughing theories (contradiction, criticism and liberation) allows us to highlight such common signs of laughter as ambivalence, paradox, sociality, solidarity, conventionality, creativity, dialogism, dynamism, reflexivity. An important aspect of the axiology of laughter is defined as a focused attitude to values and anti-values, which can be a means of displaying alternative points of view on the world, giving rise to new contexts of “comic” understanding of reality in game configurations of socially-situational roles and characteristics of conceptual characters of laughter culture.

Disciplinary Translations

Early in his career, Bruno Latour’s limited readership consisted mainly of the research community in science and technology studies (STS) that he helped to inaugurate. Today the situation could hardly be more different. Latour is now subject to the “translations”—the processes by which ideas travel—that he has provided such powerful tools for analyzing. He has become a “mutable mobile”—eminently transportable but always changing as he goes—that in different contexts exists as a variety of conceptual characters or figurations. As the Latour network continues to see significant extensions and transformations, it offers an instructive case for understanding the potentials and dynamics of traveling texts and ideas—and of their relation to existing disciplinary formations—as ecologies of knowledge change. This article examines the reception and adaptation of Latour’s ideas in two quite different intellectual contexts: anthropology and literary studies. The proliferation of Latour figurations is shown to be a consequence of interactions between, on the one hand, existing disciplinary constellations of ideas, concerns, and practices, and, on the other hand, his own often ambiguous arguments on topics including theory and method, nonhuman agency and politics, and technical mediation.

The Shock of a Radical Novelty: The Early Deleuze and the Gaps of Sense

The article analyzes the evolution of Gilles Deleuze’s early philosophy by bringing into focus his recently republished journalistic articles from the late 1940s, which are unfamiliar to the Russian reader, as well as his first studies during the 1950s of the history of philosophy. The paper provides a context for his philosophy within the political and aesthetic debates of the post-War period and also alongside the academic philosophy of the time. Particular attention is devoted to the influence of Jean-Paul Sartre and Deleuze’s rupture with existentialism, which the young Deleuze wanted to replace with a new version of philosophical anti-humanism. During those years Deleuze was delving into the history of philosophy through such thinkers as David Hume and Henri Bergson, who were unusual choices at that time. In them Deleuze saw the potential for an extensive project, the “higher empiricism” which would play an important role in Deleuze’s mature work over the next three decades. In his analysis of this hypothetical empiricism, Deleuze found common traits between both of those philosophers that led him to propose a new reading. That interpretation ran counter to the critical consensus of the day that pigeon-holed Hume as a radical sceptic and Bergson as a spiritualist. The author concludes that Deleuze in his early work on the history of European thought had already elaborated his own particular way of working with classical philosophical texts and concepts by turning their creators into conceptual characters who were part of his own philosophical undertaking

Conversaciones con Gert Biesta y Carl Anders Säfström

In the present article, we propose to talk with Gert Biesta and Carl Andres Safstrom from a manifesto of their authorship on the position they have about the school in the contemporaneity. We point out some ideas that are at the base of the works that we develop and in the current of research to which we are affiliated –research with the daily ones–, that is, educational networks and conceptual characters. Then, we present some positions that we understand as differentiated from those defended by these authors: the relationships between practices and theories, the articulations between educational spaces and times and the idea that the processes of ‘teaching learning’ happen all the time, in a movement which includes the “still is not” in the negotiation between “what is” and what “is not yet”.

Введение исходных понятий: в поисках недостающих опор

What are the conditions for the intersection and mutual enrichment of two separate lines of development of conceptual thinking – those of everyday and scientific notions? We assume that such intersection would require at least two conditions. The first one is well known: it is modeling of essential properties of the subject under study. Educational models are providing hand-on actions of the young student with a theoretical content of the notion. The second condition is the motivational support for constructing educational models. This condition is not fulfilled as evidenced by the lack of students’ initiative in creating and using the educational models at the early stages of the introduction of scientific concepts. We expected the conceptual characters of educational games to complement scaffolding for bringing the initial concepts into the systematic school curricula?. On the one hand, these conceptual characters act according to the logic of the concept, on the other hand, they exist as the fairy-tale heroes. Our hypothesis is supported by the evidence from the formative experiments in grade one. When the conceptual characters became part of the lessons, learning became impregnated with feelings, imagination and initiative; in particular, the first-graders were building the learning models without any suggestions from their teacher. The assessment of these students showed that the introduction of the initial concepts with the help of conceptual characters significantly affected the very concepts thus developed; in particular, it promoted their attribution to the essential properties of the subject under study.

The Monstrosity of Matter in Motion

The change-over from a developmental to a static conception of matter was as profound as the change from a geocentric to a heliocentric astronomy, and its effects were as far reaching.-Stephen Toulmin, The Architecture of MatterIntroductionThe seventeenth century, the century of the scientific revolution, was populated by monsters, monsters that the new mechanical science was challenging, and also monsters that it had a part in generating.Descartes's and Hobbes's philosophical systems played a key role in providing a metaphysical foundation for the new science of motion both in the natural and in the political domain. Focusing on the monstrosity of 'matter in motion,' my aim is to suggest that their philosophical efforts, although apparently opposed, shared the same ideological reaction to the monstrous contingency of 'matter' evidenced by the experimental practices carried on during the first half of the century in both natural philosophy and the English Civil War.As the Aristotelian world picture collapsed, the concepts of matter and motion underwent a process of reduction to mathematical description and to physical explanation which eventually resulted in what was later canonised-after Newton-as classical mechanics. In this process 'matter in motion' assumed ambivalent meanings: on the one hand it named extension and body, the abstract object of the new natural philosophy; on the other hand it named what resisted, at different levels and in different domains, this very process of reduction. In natural philosophy Descartes's institution of Reason as a disembodied subject dominated the whole process. In political theory it was Hobbes who opposed the artificial unity of the body politic represented by the sovereign to the material multiplicity of the multitude living in the state of nature. Connecting Descartes's and Hobbes's enterprises will make it possible to explain how the struggle carried on by early modern mechanical philosophy against the monstrosity of matter in motion generated epistemological monsters in the domains of both the natural and the civil sciences.The main 'conceptual characters' of the present narration are Galileo, Descartes and Hobbes. They play the following roles: 1) Galileo poses the problems of the ontological status of matter and of the relativity of motion; 2) Descartes solves both problems with a single metaphysical move; 3) Hobbes transfers both Galileo's problems and Descartes's solution into the domain of political philosophy.1 This path is intended to clarify in which sense Hobbes's peculiar form of radical materialism was in fact a surreptitious reduction of materialism to its ideological counterpart: Cartesian dualism. If his political project developed a disciplinary reduction of human matter to the artificial functioning of a well-ordered body politic, this was not at all peculiar to Hobbes's own materialistic project: it was rather early modern mechanical philosophy itself that entailed such a political-pedagogical project.1. Galileo: The Epistemological ProblemTo begin, I will focus on two crucial aspects of the same problem emerging from Galileo's scientific research, one strictly ontological, the other epistemological. The two aspects concern respectively the object and the subject of the new emerging science.It is commonly assumed that Galileo's overall project was-as he pictured it in Il saggiatore-to read the book of nature, whichis written in mathematical language, and the symbols are triangles, circles and other geometrical figures, without the help of which it is humanly impossible to comprehend a single word of it, and one wanders in vain through a dark labyrinth. (GG VI, 232)The argument is quite clear: mathematics is the code for understanding nature precisely because nature itself has been created as geometrical. But the project thus displayed remained in Galileo's works scarcely more than a metaphor: although it can be considered a kind of postulate, or at least the horizon of Galileo's research, it was not at all its achievement. …

Synthetic character generation strategies: character design through the application of novel conceptual combination strategies

Novel conceptual characters appear in games, movies, and other virtual media related to myths, legends, and future worlds. Newly created characters have expanded functionality combining parts of other creatures, artefacts, science, and technology; and using cross-ontological synthesising methods either consciously or unconsciously. The aim of this study is to propose systematic synthesising strategies that can be used to create novel conceptual characters through both the analysis of virtual characters that have appeared in games and movies and the application of concept combination strategies used in cognitive psychology and cognitive science. A study was conducted with 36 participants and experts from the game graphics design industry who were asked to evaluate novel conceptual characters based on synthetic strategies. An analysis of the results verified the adequacy of proposed synthetic character generation strategies for the creation of novel conceptual characters.

Synthetic character generation strategies: character design through the application of novel conceptual combination strategies

Novel conceptual characters appear in games, movies, and other virtual media related to myths, legends, and future worlds. Newly created characters have expanded functionality combining parts of other creatures, artefacts, science, and technology; and using cross-ontological synthesising methods either consciously or unconsciously. The aim of this study is to propose systematic synthesising strategies that can be used to create novel conceptual characters through both the analysis of virtual characters that have appeared in games and movies and the application of concept combination strategies used in cognitive psychology and cognitive science. A study was conducted with 36 participants and experts from the game graphics design industry who were asked to evaluate novel conceptual characters based on synthetic strategies. An analysis of the results verified the adequacy of proposed synthetic character generation strategies for the creation of novel conceptual characters.

Life among Conceptual Characters

Life among Conceptual Characters Bruno Latour (bio) A letter to conclude the special issue of New Literary History on “Recomposing the Humanities—with Bruno Latour” Paris June, 1, 2016 Dear Rita and Stephen, Thank you for allowing me to conclude this set of papers with some personal—and I am afraid not terribly coherent—reflections on, or rather recollections of, my own encounters with what has been called the “humanities” in this symposium you have so kindly assembled. As you know, in French the word “les humanités” is no longer very common, and it certainly doesn’t refer to an organized field that is to be promoted, defined, or defended against other disciplines. So it would make no sense for me to situate myself inside the field of “les humanités.” This is why, following your suggestion, I would rather reminisce on my own connections with what French people would call “littérature,” “écriture,” “style,” “texte,” “textualité” in their relation to thought and politics—a series of links so typical of French culture that it will probably appear amusingly exotic to your readers. Please take the following attempt as no more than an ethnographic testimony to a quickly disappearing culture of writing. Oddly enough, i am able to date with a perfect degree of precision my connection with writing as a thought-producing activity: October 13, 1961. Even the hour—7 p.m.—is inscribed on the cover page of the first of my personal diaries! As far as I can tell, the fourteen-year-old writer had already made the connection between writing and thinking since he had penned as an incipit: “J’y noterai tous les soirs mes activités et surtout mes pensées” (I will report what I do and above all my thoughts). The “above all” is especially pleasant since [End Page 463] at this early age he had no thought whatsoever to jot down! At least not yet. Because, as everyone in the field of humanities suspects, thinking follows and does not precede writing—at least this highly specific form of thinking associated with mid-century bourgeois European techniques of scribbling. Considering that today I am taking notes in a (by now digital) notebook numbered 212, this means I have been allowed for the last fifty-five years to continuously learn what I should think through the deciphering of some twenty thousand pages of personal pattes de mouche! If I don’t need to belabor the point, this is because Jean-Paul Sartre in Les Mots marvelously diagnosed the bootstrapping operation by which a thinking subject is generated out of a neurotic obsession with penning page after page. Who is the writer? The one who is fabricated by writing. In the twentieth century, some bourgeois children could learn to become subjects and to “have thoughts” because they wrote as much as they read from their parents’ libraries. If “reading is an unpunished vice,” writing is the symptom of quite a few perversions. Although I am two generations younger than Sartre, it is fair to say that I have inherited the same atmosphere conducive to the various vices of a self-generating writing. The formative nature of writing private diaries, especially by adolescents, is a well-known phenomenon of Western media culture. Filling in blank pages allows for a distance to be introduced from the saturated world of daily existence. Writing diaries is like carving for yourself a breathing space, providing that it remains protected from any one’s else reading (something probably lost today with blogs and selfie-filled Facebook posts). My father (1903–1982) was a serious bibliophile, who read the classics out loud to us every weekend, and who had the good fortune of being trained by Jacques Copeau (1879–1949), the “renovator of French theater,” when he retired in my native Burgundy in the neighboring village of Pernand-Vergelesses. But even in the midst of a large, loving, and literate family, or I should rather say, because of this constant shower of privileges, a kid does need a breathing space. How would have I survived otherwise, with seven siblings and hundreds of cousins, nieces, and nephews? However, while most...

Speculative Method and Twitter: Bots, Energy and Three Conceptual Characters

This paper aims to contribute to recent innovations in social scientific methodology that aspire to address the complex, iterative and performative dimensions of method. In particular, we focus on the becoming-with character of social events, and propose a speculative method for engaging with the not-as-yet. This work, being part of a larger project that uses Speculative Design and ethnographic methods to explore energy-demand reduction, specifically considers the ways in which energy-demand reduction features in the Twitter-sphere. Developing and deploying three automated Bots whose function and communications are at best obscure, and not uncommonly nonsensical, we trace some of ways in which they intervene and provoke. Heuristically, we draw on the ‘conceptual characters’ of idiot, parasite and diplomat in order to grasp how the Bots act within Twitter to evoke the instability and emergent eventuations of energy-demand reduction, community and related practices. We conclude by drawing out some of the wider implications of this particular enactment of speculative method.

The Pragmatist Skepsis as a Social Practice

In this paper, I address the issue of the consistency of Richard Rorty’s multi-layered approach of skepticism, examining three successive steps of this approach: the genealogical critique of theoretical skepticism in Philosophy and the Mirror of Nature, the surprising revival of a skeptical outlook in Contingency, Irony, and Solidarity and the promising sketch of a pragmatist skepsis emancipated from skepticism in the last works dedicated to the restatement of philosophy as “cultural politics.” According to some critical readers of Rorty, there is a tension, if not a contradiction, between Rorty’s early dismissal of the skeptical stance in the name of pragmatism and the return of a “neo-Humean” stance in his political writings of the 1980’s. The aim of this paper is to show that there is no such contradiction between these two orientations, provided one keeps in mind that according to Rorty, philosophy is about creating, strengthening and undermining various descriptions of human culture. Rorty’s pragmatist redescriptions include “conceptual characters” which have to be regarded as philosophical tools fulfilling specific tasks: from this perspective, the liberal ironist is not to be considered as the final word of Rorty on political philosophy, but rather as a transitory figure which allows the author of Contingency, Irony, and Solidarity to address the specific problem of the relation between philosophy and politics in a liberal (anti-foundational) society. Therefore, liberal ironism is not a naive commitment to skepticism which is inconsistent with the fallibilistic claims of pragmatism: the best way of understanding it is to view it from the perspective of Rorty’s last works, i.e. from the perspective of “cultural politics,” and to compare it to other philosophical figures fulfilling different tasks, such as the “prophetic feminist.”

Errância, contaminações, fluxos esquizos

In the ‘50s, architect and artist, a kind of visionary, Flavio de Carvalho, go around the streets of downtown São Paulo using his Summer Costume. No doubt his poetic action questioned ways of dressing and living in the Tropics. Since the late 1990, the artist-wanderer Jayme Fygura roams the streets of Pelourinho, in Salvador, Bahia, wearing some kind of ritual clothing made from waste stuffs picked on the streets, provoking great amazement and even fear. In this communication, taking Flavio and Jayme as conceptual characters, will seek to investigate schizo’s flows, whose power of invention contaminates the streets with their experimental temperature, spreading lives in variation.Keywords: Art, schizo’s flows, contamination

Uma educação por vir: infância e potência

Este artigo propõe discutir, a partir do conto O rio das quatro luzes, de Mia Couto, as conexões entre infância e educação. Para isso, utilizando-se de dois personagens conceituais, o Pai e o Avô, colocam-se algumas questões relativas ao tempo e seu enlaçamento com a infância. A seguir, foca-se a educação e sua relação com a infância, buscando novas composições que façam pensar a educação através de práticas que não busquem somente a decifração dos códigos, mas, a partir da criação de agenciamentos, provoquem o pensamento, dizendo sim à vida e multiplicando as formas de existência.

Do economicismo à dialogicidade: as contribuições do paradigma da ecologia profunda e da noção de gestão social para a temática da sustentabilidade empresarial

Este artigo, na forma de um ensaio teórico, ao buscar resposta para a problemática - o que significa planejar estrategicamente para a sustentabilidade? -, procurou evidenciar a possibilidade tanto de uma gestão mais sustentável, pois considerando a interdependência intrínseca entre homem e meio ambiente natural, quanto de uma sustentabilidade mais humana, porquanto construída a partir de uma ação comunicativa, numa relação linguística travada entre sujeitos, não entre sujeito-objeto. Desse ponto de vista, a perspectiva analítica dominante acerca da sustentabilidade foi contraposta com o paradigma da ecologia profunda e com uma noção de gestão coerente - gestão social. Ao final, foram delineados seis caracteres teórico-conceituais capazes de estabelecer um escorço de contribuição ao tema da sustentabilidade empresarial e das estratégias empresariais decorrentes.