碩士 / 國立聯合大學 / 資訊與社會研究所 / 104 / According to J.Y. Interpretation No.728, a person is a qualified successor to an existing ancestor worship guild shall be determined in accordance with its internal regulations. However, the existing ancestor worship guild determine the successor excluding female members for preserving the stability of the internal regulations. Moreover, J.Y. Interpretation No.728 cannot implement the substantive gender equality under the traditional patriarchal structure in the core of clan cultural and family inheritance. This study aims to investigate the unequal treatment of woman in socio-cultural practices from the action of Hakka female participating in editing family genealogy. This study adopted in-depth interviews and participant observation, and the semi- structured interview, edited by the author, was used to the family members (5 females and 3 males) who participated in editing family genealogy. The interview manuscripts were analyzed by qualitative research software for content collation, analysis and induction. This study hopes to wake both females and males’ gender-sensitive and gender differences in participating in social activities and cultural practices to consider. There are three research objectives: 1. To investigate the factors influencing the Hakka female marked in the family genealogy. 2. To introspect the discrimination against females in social activities and cultural practices from the course and experience of Hakka female participating in editing family genealogy. 3. To wake up Hakka females who were suffered unequal treatment in socio-cultural practices for a long-term. This study tries to awake the females of discrimination unequal treatment in the long-term socio-cultural practices.This research result found that the main factors influencing the woman marked in the family genealogy were due to the cultural change of family line and marriage system in social activities and cultural practices. Recently, although family females are marked in family genealogy, their rights in family genealogy essentially were constrained by the power and interests of genealogy and did not change substantially due to the progress of the times. Furthermore, this study proposed some suggestions for family line inheritance and change, female in marriage system and genealogy editing in the future.

The short-tailed opossums of the genus Monodelphis Burnett, 1830 are small-bodied semifossorial marsupials which inhabit almost all major biomes of South America up to 2200 m. Even though it is one of the most speciose genera of neotropical marsupials with over 30 species proposed, most taxonomic reviews of the genus have been limited to few species, and even the latest most conprehensive molecular revision enabled only an estimate to phylogenetic species groups. The present research is a fine scale search for intra and interspecifically basicranial variation, expanded from the first character list in Vidigal (2004), across 8 species groups and 21 species to provide detailed comparative characterizations and an insight into the philogeographical history of the genus. A pelage pattern and geographic classification into six groups was described for the identification of specimens. With over 165 specimens coded and 102 characters, the basicranial anatomy proved to be a stable, diverse and numerous source of phylogenetic information. I described 17 characters of the basisphenoid, 4 of the pterygoid, 7 of the orbitosphenoid, 2 of the basioccipital, 25 of the alisphenoid, 11 of the ectotympanic, 20 of the petrosal, 2 of the exoccipital, 4 of the stapes, 5 of the squamosal, and 5 of the contact among the petrosal, the exoccipital and the basioccipital. The cladistic analysis yielded a final 275 steps tree, where Marmosa comes out as the sister group to a three synapomorphies based monophyletic Monodelphis. To minimize missing data, as a post-coding data treatment, specimens were aggregated into ecoregion populations. Within Monodelphis, the supported monophyletic clades were: (M. emiliae (M. americana from NT0170 – Tocantins-Araguaia-Maranhão moist forests, M. rubida (M. umbristriata, M. americana from NT0104 – Bahia Interior Forests))), (M. henseli (brevicaudata species group, M. domestica (M. kunsi, M. adusta), and (M. touan, M. brevicaudata from NT0143 – Negro-Branco moist forests, M. brevicaudata from eastern Venezuela). An additional analysis recovered M. scalops as sister to a clade containing the americana s.l. group and M. emiliae. The phylogeographic patterns recovered from the plotted cladogram are much similar to those obtained by the pelage and basicranial analysis in Vidigal (2004), though with better resolution. According to the present analisis, Monodelphis provides three examples of the overlaping multiple evolutionary species diversity models proposed by Costa (2003) and Patton and Costa (2003) for South America. The (M. kunsi, M. adusta) sister group indicates a relationship among the Andean and the Atlantic forests, enabling a scenario of dispersion events via Central Brasil or of exploitation of corridors of more homogeneous dispersal habitats (Costa 2003), like that of the Paraná River basin “pathway”. The close relationship among the brevicaudata group, with Amazonian distribution, and M. domestica, with Cerrado and Caatinga distribution, to the kunsi-adusta pair, points to a common history among these ancient biomes, with the most recent link species possibly being M. kunsi. Despite the lack of support, considering the close relationship between M. palliolata from Venezuela and the kunsi-adusta pair, the scenario suggested for M. reigi and M. adusta (Lim et al. 2009), through an Andean link is an alternative. The here resulting poliphyletic brevicaudata species complex provides the second example, with species uniting the eastern Tepuis region of Venezuela with Negro-Branco rivers interfluve down to southeastern Amazonia, connecting Wallace’s (1852) envisioned Amazonian subdivisions. Finally, the monophyletic group (M. scalops (M. americana species group, M. emiliae)) comprises a phylogeographic gradient uniting, respectively, the Atlantic Forest linking to Cerrado with M. umbristriata, through Bahia Interior Forests with M. rubida, turning the northeastern corn of Brasil until the Tocantins-Araguaia-Maranhão moist forests with M. americana, to southern Amazonia from the Xingu-Tocantins-Araguaia Moist forests, through the Tapajós river until the westernmost Rondônia with M. emiliae. It is imperative to fill the geographic sample gaps, minimize missing data, and diversify the source of phylogenetic characters in order to complete the Monodelphis puzzle. / El gènere Monodelphis és un marsupial que ocupa gairebé tots els biomes de Sud-Amèrica. Amb més de 20 espècies, la seva taxonomia i filogènia resta encara per dilucidar. Aquest treball és una extensió en l’estudi de l’anatomia basicraniana en 8 grups i 21 espècies amb l'objectiu de caracteritzar-lo comparativament i fer una aproximació filogeogràfica. S'ha descrit una classificació en sis grups basats en el pelatge i la geogràfia. Examinant més de 165 espècimens i 102 caràcters, s’ha constatat que el basicrani és una font abundant d'informació filogenètica. L'anàlisi cladística de poblacions per ecoregió ha resultat en un arbre de 275 passes, amb Marmosa com germà d'un Monodelphis monofilètic en base a très sinapomorfies i els clades: (M. emiliae (M. americana de Tocantins-Araguaia-Maranhão, M. rubida (M. umbristriata, M. americana de Bahia))), (M. henseli (grup brevicaudata, M. domestica (M. kunsi, M. adusta), i (M. touan, M. brevicaudata del Negro-Branco, M. brevicaudata de l'est de Veneçuela). M. scalops apareix com germà de (M. emiliae + grup americana). Monodelphis proveeix tres exemples del model múltiple de diversitat evolutiva d’espècies per Sud-Amèrica. La relació entre M. kunsi i M. adusta ratifica la relació entre els boscos dels Andes i l’Atlàntic, possibilitant un escenari de dispersió pel Brasil Central o la conca del riu Paraná. La conexió entre el grup brevicaudata, de l’Amazònia, i M. domestica, del Cerrado i Caatinga, amb la parella kunsi-adusta, apunta a la relació entre aquests biomes, amb M. kunsi com a possible espècie connectora. El pas Andí és una altra alternativa considerant la relació entre M. palliolata de La Costa (Veneçuela) amb kunsi-adusta. El grup polifilètic brevicaudata uneix els Tepuis de l’est de Veneçuela amb la regió interfluvial dels rius Negro-Branco i fins el sud-est de l’Amazònia, conectant les subdivisions amazòniques de Wallace (1852). Finalment s’observa un gradient filogeogràfic que comença al bosc Atlàntic amb M. scalops, continua per el Cerrado, amb M. umbristriata, segueix pels boscos de Bahia amb M. rubida, es perllonga per la punta nord-est de Brasil fins els boscos humits del Tocantins-Araguaia-Maranhão, amb M. americana sensu estricto, i finalitza travessant el sud de l’Amazònia cap a l’oest a Rondônia amb M. emiliae. L’origen aproximadament sincrònic de Monodelphis i de la serralada est dels Andes colombians, fa uns 26 milions d’anys, proporciona un escenari fascinant per esbrinar la coevolució del gènere en relació a aquest canvi massiu medi-ambiental a Sud-Amèrica.

The purpose of this research was to investigate the conditions of possibility for the emergence of Improving Access to Psychological Therapies (IAPT) services as a dominant service-provision model. The research undertook a text-based genealogical analysis which drew upon the works of Foucault. The data consisted of 116 publicly available documents. A collection of dispositifs were plotted onto a visual map in order to examine the system of relations between key elements, and their strategic functions. Three nexus points from the map were selected as key conditions of possibility for IAPT’s emergence; the creation of the ‘third way’ by New Labour, the role of clinical psychologists in research and government and the convergence of discourses constructing unemployment. This research suggests that scientific constructions of research strengthened medical and economic discourses of mental ‘disorder’, which legitimised the neoliberal and capitalist ideology through which IAPT emerged. Through this process, mental distress was constructed as an individual problem, and unemployment as individual pathology. This enabled the proposal of therapy as a solution, whilst subjugating discourses of social justice and interventions at a community- or political-level.

In 1998 the UN Guiding Principles on Internal Displacement were developed following years of crises faced by the millions of people experiencing forced displacement, especially those internally displaced. These Principles were widely considered to be precedent setting, both historically and normatively. However, the examination of the construction of the international norms that underpin the Principles indicates that there are important epistemological weaknesses in widely used constructivist frameworks that understand normative shifts in international relations. They are critiqued as being impedingly linear, temporally compressed and analytically obstructive in its agent-centric view of norm cascading. This research aims to address some of these gaps with an enhanced life-cycle model using cluster genealogies and the processes of replication and particularization. The reformulated framework is tested for robustness and feasibility using two preliminary cases – UNSC Resolution 1325 and the Chemical Weapons Convention. It is then used to conduct an in-depth original analysis of the development of the 1998 UN Guiding Principles. The findings in the case of the Guiding Principles show, for example, that though the acceptance of the IDP definition was a big leap, the replication and particularization of human rights limits the humanitarian scope of the Guiding Principles, and also brings into question existing humanitarian protection of IDPs under the Geneva Conventions. Meanwhile, rooting them in ‘sovereignty as responsibility’ has not shifted the community of states’ intersubjective take on sovereignty, but it has added to the existing normative tension – individual vs. state – that underpins the very understanding of sovereignty.

L’idée d’un « spirituel républicain » est, en France, plus intuitivement sentie que rationnellement conçue. Si le syntagme dénote quelque densité conceptuelle, historiens et philosophes s’accordent d’ordinaire à la chercher dans les doctrines politiques et sociales de la IIIème République – celles du solidarisme, de la laïcité ou des lois sur l’éducation. Ce travail voudrait montrer que le spirituel républicain est irréductible à un supplément d’âme, comme à toute forme de caution morale destinée à pallier les derniers scrupules d’une politique désenchantée. En ce sens, sa généalogie demande à être singulièrement élargie à l’aval. Elle trouve son origine dans le sillage de la Révolution Française, où 1789 commande tout autant une interprétation politique qu’une reconfiguration anthropologique de la croyance. Le point commun des auteurs mobilisés ici (Joseph de Maistre, Auguste Comte, Jules Michelet, Alexis de Tocqueville, Émile Durkheim) est en effet d’assumer une position symétriquement opposée à la nôtre. Partant du principe que la question spirituelle est la seule qui n’ait pas été réglée, ils s’efforcent d’interroger le statut, problématique dans les démocraties modernes, d’un gouvernement des esprits. C’est donc en partant de ce qui, au sein de ce corpus, est réputé le plus anachronique – soit la rémanence du religieux au cœur d’un siècle censément scientifique – que la notion de spirituel républicain trouve à se constituer. Guettée par le risque d’un syncrétisme philanthropique inchoatif, comme par la confrontation à trois des idéologies majeures du XIXème siècle (traditionalisme, libéralisme, socialisme), cette tradition intellectuelle ne conserve son identité qu’en justifiant son qualificatif de républicain. / The idea of the spiritual as it relates to republicanism – the “republican spiritual” – is, in France, more intuitively felt than it is rationally conceived. While the phrase carries a certain conceptual density, historians and philosophers normally agree that this idea is to be sought in the political and social doctrines of the Third Republic – for example, in the doctrines of solidarity and secularism and in the laws on education. This work shows that the “republican spiritual” cannot be reduced to a touch of soul, or to any form of moral guarantee intended to overcome the last scrupules of a disenchanted politics. In this way, its genealogy needs to be particularly enlarged. It has its origin in the wake of the French Revolution, as the events of 1789 required both a political interpretation of belief as well as its anthropological reconfiguration. The common point among the authors studied here (Joseph de Maistre, Auguste Comte, Jules Michelet, Alexis de Tocqueville, Émile Durkheim) is that the position they took on this issue is diametrically opposed to ours today. These authors, starting from the standpoint that the spiritual question is the only one that has not been resolved, struggle to understand the status – problematic in modern democracy – of a spiritual regime. It is thus within the most anachronistic elements of the body of work studied here – that is, the endurance of the religious in a supposedly scientific century – that the notion of the “republican spiritual” finds its origin. At risk of a formless philanthropic syncretism, menaced by its confrontation with three of the main ideologies of the 19th century (traditionalism, liberalism, and socialism), this intellectual tradition only preserves its identity by justifying its qualification as republican.

Le pragmatisme, en tant que courant philosophique, et l'anarchisme, en tant que courant politique, semblent être reliés par deux approches d'apparence complémentaire : le premier est souvent considéré comme politiquement neutre alors que le second comme philosophiquement indifférent. Notre étude consiste à examiner cette double neutralité et, suivant notre interrogation, à savoir « le pragmatisme, est-il une philosophie anarchiste ? », valoriser et évaluer la possibilité d'une réponse positive, car les conséquences politiques de l'un et les conséquences philosophiques de l'autre, ainsi que les causes de leur prétendue indifférence complémentaire, nous inspirent l'idée d'une architecture commune. Dans un premier temps, nous tentons de situer cette architecture dans la philosophie de James et de Dewey se focalisant sur le rapport du pragmatisme à la démocratie. Nous dégageons ainsi les traits principaux d'une philosophie de l'expérience conforme aux exigences que les philosophes pragmatistes prêtent à la démocratie, car c'est l'expérience qui permet à la démocratie de voir sa dimension éthique, très présente chez les pragmatistes, devenir politique. Dans un deuxième temps, nous examinons l'articulation de ce que l'on peut appeler doxa anarchiste avec les thèses philosophiques que James et Dewey voient composer la philosophie de l'expérience. Nous nous focalisons notamment sur la pensée de Proudhon et de Bakounine, dont la filiation nous semble porteuse du même esprit anti-absolutiste qui correspond à la dimension critique de la philosophie de l'expérience. / Pragmatism, as a philosophical movement, and anarchism, as a political one, seem to be connected by two seemingly complementary approaches: pragmatism is often considered as politically neutral, while anarchism as philosophically indifferent. The aim of our study is to examine this double neutrality and, following our interrogation, namely « is pragmatism an anarchist philosophy? », to evaluate the possibility of a positive answer, the political consequences of the one and the philosophical consequences of the other, and also the causes of their alleged complementary indifference, inspiring us the idea of a commun architecture. First, we try to locate this architecture in the philosophy of James and Dewey, focusing on the relationship of pragmatism to democracy. Thus, we point out the main features of a philosophy of experience fitting the demands - in a pragmatic perspective - of democracy. For it is only experience that allows democracy to see its ethical dimension - very present among pragmatists - become political. Second, we examine the articulation of what we can call anarchist doxa with the philosophical assertions that form, according to James and Dewey, the philosophy of experience. We focus, in particular, on the thought of Proudhon and Bakunin, whose kinship seems to carry the same anti-absolutist spirit that forms the critical dimension of the philosophy of experience.

In recent years the philosophical texts of Nick Land have begun to attract increasing attention, yet no systematic treatment of his work exists. This thesis considers one significant and distinctive aspect of Land's work: his use of a psychoanalytic vocabulary, which is deployed to try and avoid several problems associated with metaphysical discourse. Land's larger project of responding to the Kantian settlement in philosophy is sketched in the introduction, as is his avowed distaste for thought which is conditioned by anthropocentricism. This thesis then goes on to provide a genealogical reading of the concepts which Land will borrow from psychoanalytic discourse, tracing the history of drive and desire in the major psychoanalytic thinkers of the twentieth century. Chapter one considers Freud, his model of the unconscious, and the extent to which it is anthropocentric. Chapter two contrasts Freud's materialism to Lacan's idealism. Chapter three returns to materialism, as depicted by Deleuze and Guattari in Anti-Oedipus. This chapter also goes on to consider the implications of their 'schizoanalysis', and contrasts 'left' and 'right' interpretations of Deleuze, showing how they have appropriated his work. Chapter four considers Lyotard's works from his 'libidinal period' of the late sixties to early seventies. These four readings, and the various theories of drive and desire they contain, are then contextualised in relation to Land's work in chapter five. This final chapter considers Land's theory of 'machinic-desire', and evaluates if his construction of the concept, via psychoanalysis, offers a superior approach to anti-anthropocentric positions constructed in metaphysics. The role of psychoanalytic thought in constructing Land's cosmological theory of thermodynamic entropy and extropy is also considered.

MONTEIRO, Átila Brandão. Nietzsche e a genealogia da verdade. 2016. 132f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2016. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-06-15T12:16:06Z No. of bitstreams: 1 2016_dis_abmonteiro.pdf: 1015767 bytes, checksum: 4f0b6b0d247f7209cd4c286f0b665803 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-06-15T13:13:47Z (GMT) No. of bitstreams: 1 2016_dis_abmonteiro.pdf: 1015767 bytes, checksum: 4f0b6b0d247f7209cd4c286f0b665803 (MD5) / Made available in DSpace on 2016-06-15T13:13:47Z (GMT). No. of bitstreams: 1 2016_dis_abmonteiro.pdf: 1015767 bytes, checksum: 4f0b6b0d247f7209cd4c286f0b665803 (MD5) Previous issue date: 2016 / This dissertation aims to provide an interpretation about the set of reflections developed by the German philosopher Friedrich Nietzsche around the notion of truth. Such reflection is carried out from different points of view present in his work, trying to observe how articulate the ideas of truth and life, with the thread of the notion of "will to truth". I seek, on the one hand, articulate the moments in which the philosopher undertakes criticism of the notion of truth, first directed to the metaphysical truths, but pointing and investigating at the same time, to the notion of veracity, as it passes the it is understood as the likely source of that. Then attempt to understand, in the wake of reflection on the veracity, how Nietzsche develops this critical and gives it a new direction with an existential and normative sense (since elects a criterion from which to assess the value of moral values), from the preparation of its genealogical procedure. The result of such reflections are essential to understanding the “will to truth” idea and also a possible sense of the truth to the philosopher. / A presente dissertação objetiva fornecer uma interpretação acerca do conjunto de reflexões desenvolvidas pelo filósofo alemão Friedrich Nietzsche em torno da noção de verdade. Tal reflexão é realizada a partir dos diferentes pontos de vista presentes em sua obra, procurando observar como se articulam as ideias de verdade e de vida, tendo como fio condutor a noção de “vontade de verdade”. Procuro, por um lado, articular os momentos em que o filósofo empreende críticas à noção de verdade, direcionadas primeiramente às verdades da metafísica, mas que apontam e investigam, ao mesmo tempo, para a noção de veracidade, na medida em que esta passa a ser entendida como a provável origem daquela. Em seguida, intento entender, na esteira da reflexão sobre a veracidade, como Nietzsche desenvolve esta crítica e dá a ela um novo direcionamento com um sentido existencial e normativo (uma vez que elege um critério a partir do qual é possível avaliar o valor dos valores morais), a partir da elaboração do seu procedimento genealógico. O resultado de tais reflexões são essenciais para a compreensão da ideia de vontade de verdade e, igualmente, de um sentido possível da noção verdade para o filósofo.

A presente tese é uma hermenêutica das ideias educacionais de Platão e de Aristóteles; uma leitura do vir a ser das Universidades no contexto medieval — e um debate com Kant e com Nietzsche sobre suas concepções a cerca do Esclarecimento (Aufklärung). Reunidos esses elementos de leitura sobre a mesa, a tese esforça-se em empreender uma compreensão de nosso tempo, perseguindo a construção de uma crítica da educação e da ética a partir de uma visão teleológica. Para além do esforço interpretativo que mira a concepção educacional tradicional, cada capítulo é finalizado com uma seção intitulada Disputatio Praesens, em que se procura debater o tema abordado na Idade contemporânea. Toda a discussão sobre as relações entre a educação crítica e a posição dogmática desemboca em um exame da missão da Universidade atual e da prática dos Comitês de Ética em Pesquisa. Trata-se, portanto, de provocar um debate atual sobre temas que foram colocados no centro da atenção da tradição europeia, a fim de se estabelecer novamente um exame de problemas fundamentais, como a ética e a educação, a partir de uma posição filosófica crítica. / This thesis is a hermeneutic of the educational ideas of Plato and Aristotle, a reading of what became the universities in the medieval context - and a debate with Kant and Nietzsche about their understanding of Enlightment (Aufklärung). Putting these elements together, the thesis makes an effort to understand our times, pursuing the construction of a critique of education and ethics from a theleological perspective. Beyong an interpretative effort looking at the traditional educational conception, each chapter ends with a section entitled Disputatio Praesens, in which we seek to address the subject in the contemporary age. The whole discussion about the relations between critical educaction and the dogmatic position falls into an examination of the mission of the current University and of Research Ethics Committees. Thus, we provoke a debate around issues which were the center of attention in european tradition, with the goal of establishing again an examination of fundamental problems, like ethics and education, from a critical philosophical position.

Este é um trabalho historiográfico. Realiza uma genealogia do ensino de urbanismo na Faculdade de Arquitetura da UFRGS (FA-UFRGS). Busca, com isso, compreendê-lo e identificar seus sentidos subjacentes. Para tanto, recupera a trajetória do ensino da arquitetura e do urbanismo nas instituições que a deram origem – a Escola de Engenharia e o Instituto de Belas Artes – e percorre suas três primeiras décadas de existência. O recorte temporal se encerra nos anos 1970, momento em que ocorrem fatos que se revelariam capitais para o programa de ensino até hoje oferecido pela instituição: a extinção do curso de urbanismo, existente desde os anos 1940, a criação do Programa de Pós-Graduação em Planejamento Urbano e Regional (PROPUR) e a “migração” dos conteúdos do curso desaparecido ao PROPUR e à graduação em arquitetura. A tese sustenta que, na FA-UFRGS – desde o início, e até hoje – o ensino do urbanismo é tributário de saberes e práticas análogos aos do ensino da arquitetura, voltados essencialmente para o projeto de edificações. Sendo assim, a instrução em urbanismo buscou desenvolver a aptidão para elaborar projetos, entendidos como momento de síntese dos conhecimentos-diretores da produção de artefatos, em ponto grande ou pequeno (Alberti). Este seria o eixo central, o tronco ou a espinha dorsal do ensino de urbanismo naquela instituição, abordado finalmente como uma extensão (marginal) da arquitetura. O trabalho dialoga teórico e metodologicamente com a pesquisa historiográfica. De um lado, com a história dos conceitos, que articula seus sentidos a um tempo. Mas também com aquela que trata da constituição do urbanismo como domínio de saberes e práticas. Todavia, o faz a partir de corpo documental pouco usual, relativo ao ensino. / This is a historiographical study on the genealogy of urban planning teaching at the School of Architecture of the Federal University of Rio Grande do Sul, Brazil (FA-UFRGS), aiming at understanding and identifying its underlying directions. It retraces the first three decades of the history of architecture and urban planning from its origins - the School of Engineering and the Institute of Fine Arts. The last period studied is the 1970s, when landmarks of the current trajectory were established: the extinction of urban planning course that existed since the 1940s, the creation of the Graduate Program in Urban and Regional Planning (PROPUR) and the "migration" of the contents of the extinct course to PROPUR and to the undergraduate course in architecture. The thesis argues that at FA-UFRGS, since the beginning and until today, urban planning teaching is secondary to knowledge and practices applied in the teaching of architecture, essentially focused on building design. Therefore, urban planning education has sought to develop skills to develop projects, understood as the synthesis between guiding knowledge and the production of artifacts, according to Alberti. This is be the central axis, the trunk or the backbone of urban planning teaching, which has been essentially approached as an (marginal) extension of architecture. This thesis establishes a theoretical and methodological dialogue with historiographical research. On one hand, the history of concepts that links their meanings to a determined period, and on the other hand, it also discusses urban planning as a domain of knowledge and practices. However, this discussion is made from an unusual perspective – that of teaching.