Hey Hey, it 's a great afternoon everyone, it's a huge pleasure to be with you again on our channel here at Jean's, our Study Group on Education, Culture and Environment from the Center for Advanced Amazonian Studies at the Federal University of Pará, and continuing our series of dialogues and discussions around science, solidarity and environmental education in the fight against academia, a series that we proposed to carry out due to the need to stay connected, to remain in a position to generate possible answers to face the problems that are posed at such a crucial moment in which we live. We have already received several researchers throughout these debates and this afternoon we are very honored by the presence of one of the most recognized researchers in all of Latin America, and indeed in the whole world, due to his formulations in the theoretical field of environmental epistemology, his reflections on the need to think about another logic for our relationships as a society with nature, another way of thinking and understanding the world and the impact associated with complexity and the world, for example, mother, born, thought to be understood by, with great pleasure and honor that we this afternoon, where you are dialoguing within the scope of our series as Professor Professor Henrique Guilherme, one of the greatest references in our field of environmental education, to whom we are very grateful for his presence, will be with us in dialogue about these reflections relating to this moment in the world, and how to think from the place of a new witness, a new education in art. Education would be this, thinking about what happens in the city of the relationships present in the world, and with a more specific focus on our Amazon, so mistreated at this moment. But we are experiencing a series of difficulties and setbacks from the point of view of environmental policy in Brazil, and this imposes on us the maintenance of our research efforts, of our points as scholars in the area, to continue in the exercise of resistance, building new possibilities for the Amazon region, for the world in general, more connected to environmental issues. We are opening this discussion this afternoon with the presence of Professor Henrique Guilherme. Professor, please feel very welcome to dialogue with us. We hope to have an audience that will present the issues to your thoughts, and I would just like to say again, as I told you a little while ago, the pleasure it is to have your collaboration at this moment. At the Federal University of Pará, on behalf of the Asus Amazonianus group, we just want to thank Professor. I felt very comfortable speaking to you, and it was a great pleasure for us. Professor, Marina is a very important person to me, and being with you is especially important in these critical moments for the Amazon and for the planet and all of humanity. We are going through a historic moment, and it's exceptional in the sense that the planet itself and humanity should never abandon this condition. It's urgent, both critically and critically, because this very earthly humanity is currently proving its capacity to inhabit life on this planet. And certainly, the history of humanity has been traversed by many critical moments, and humanity is confronted with its own lack of humanity, if one can say so, certainly the Holocaust, for example, or not. It's a confrontation with the limits of inhumanity, and certainly what I, the great Freud, said, since I haven't yet sent it, what he said, like a ramilly, the condition, Maxine Extra, what inhabits our hearts, in the human soul, but here we are in This is the moment in history where the flaws, the errors, the failures of understanding at the level of life have guided it throughout history. When I speak of history, we can talk about—I don't know if you've forgotten—the beginning of this, before I tried, I tried the nano that thinks, and it began yesterday in the Hebrew calendar, but we can also talk about 2,500 years from the moment of the Constitution, the emergence of this. What is this? The first beginning of human thought, but who is not talking about all of human thought? But the beginning of thought is the Greek man of human logos, the sweet danger of the pre-Socratics. I'm talking about this because it's a moment where the new system, the way of understanding the world, how the world is, was constituted. For 2,500 years, the model of thought about the world, and this model of thought revolves around... There is a great concern of philosophy, which is ontology. The reflection on being, the center of the world, the being of things, is more to descend rapidly, which, increasing, forgot all this historical trajectory, and profound understanding was one of the conditions of life on this planet, and all this was forgotten by metaphysical philosophy, which converted the world to Nature, which until the great Iraqi Little In humble terms, this condition emerges from the potential for emergence from the complexity of life, from the complexity of consumption, from the articulation of molecules and atoms. Because from the genes of the DNA molecules of living cells, humanity must contain itself for the good. And how was my beautiful, beautiful, I will, with the position as the emergence of the language of scriptures, beginnings, particular and diverse ways of understanding and comprehending oneself within life, and going, and if the question, so natural, to create the Constitution of life above me, is this that has been forgotten and set aside by other relationships, other relationships that were converted, and in that, the great beginning in my, in the will to power, is a will to power that has become the will to dominate, the idea of ​​the supremacy of the human race, of humanity over other living organisms and over all nature. This is what ended up constituting the rationality of modernity and the economic, technological, scientific, and legal rationality that are the great pillars of humanity's great incomprehension about life, the price, well. News from 7 years ago, meditating on this question, already 50 years ago, the environmental crisis. Ah, and we still haven't managed to get inside the heads of decision-makers. And of humanity, General of humanity, we can go, which dominates the forms of governance of the planet, the idea that this dominant rationality, Avenue, understanding, one of the paths of degradation, is of nature, the magic of the Punto of 12 cells, enough for the whole planet to feed the machine, area of ​​production of capital, and the capital of structure, the social structure built humanly, the median, trying not only about the range of exploitation of the workforce and social inequalities, but also causing death, entered the peak of the planet, degradation and economic, as if all of humanity and all this apparatus and this machine, area of ​​production, this rationality is everything, its purpose is to build all the complexity of life to return to the universe its original atoms and molecules, to transgress all this unique history in the universe, that the Constitution of humanity and the biological wealth of this planet is life, okay, been forgotten here, today, in this year, we are confronting a limit event, this question is what is already happening to me, the pandemic, arcvit, this new, and this is the event, it is happening where the mute intervention, the technical name, micos of the economy of technology on the biosphere. What is achieved And that's what I've already sent the thread to mystically release, to release the viruses that are contained in the original primary cells of life on this planet. 2011 of bingo Anahí contained, and what a disgusting story, they were released from time to time for causes that may be ecological, but which we are already observing during this year of silo, at the beginning of this millennium, in these last 20 years, the frequency of these events called the being of Mary of H Uno Uno, which comes to h669, to follow the birth and say all the teeth of influence, we are getting used to it, it's as if it were an abnormality, try to catch a wash against the new viruses, it's very bad, one year with a year, in some more serious ones, Kyoto 1 is. But in this last year we are confronting this release of the color intestine, see, this coronavirus, which is a pathogenic agent that threatens life, passes on human life, human life, and we have already surpassed 1 million deaths, the client's house s9 is a global planetary event and in a single Punto, a single community of this planet, and managed to abstract the effects of this process generated by that economic organization. In the world, we are truly at a more critical moment in this sense for humanity because it is trying to buy people, not only that, but what is being said about the sexy sound of milk aerosols, forms of life that are already a phenomenon that academia has presented, and the fall was leading to a situation of the symptom of the gravity of environmental degradation and life on the planet, and today we are preceding what will certainly not be the last event of these times, and we don't know and we won't have any security, only that instead of having a new life, my influence may not be, we may have another in the agency, another release of other doctors, viruses similar to the coronavirus, it may even be, why not, even more legal, there at home, we will need, I want to take away our whole lives, not only life, the world economy, on which also depends the survival, the continuity of life, the head of a nail, the head of most people who leave this planet here depends on this productive structure, general rim rim, which provides jobs, and people can understand, an income today is for food, dressed in the basic principles of survival, and we are only in the text, the situation where... And yesterday I was listening to this painful debate over there, the presidency of the United States, the country The most powerful person in the world, governed by a character who is mentally, his mind is now being followed by the column "human quality," which is well-activated, and is simply incapable of seeing what the situation of this world would be like, where he, as president of the United States, is the greatest power, along with others, the same coach, a salary, if we are talking about acne, today he is making decisions against life in this great country, this money. This step of life and Brazil and the Amazon, to continue in these moments, I am here voluntarily watching, I will not add up. Street Sound of the Amazon and the greatest crime I can think of in these moments of the history of the planet and humanity is causing the death or contagion of the Amazonian peoples, in short, the peoples who are watching from afar all this history of more than 500 years of conquest, who of their own free will decided to remain aloof, away from everything, not this model of civilization, of modernization. I am learning to live with nature, I begin with nature, from where he knows that his own lives come, I am learning to live, and in this evil of this head, prudence is to measure or not what nature provides. For the lives of men and women, we are certainly confronted with the easyclean situation, and Bruna is already talking about how to confront and repeat climate change, to maintain the rise in temperatures. It encompasses the first email, so as not to exceed what is surpassed, the 400 parts per million of greenhouse gases, and we continue with our democracies, supporting these democracies that seem more like dictatorships, even if I don't consent, or when the vote is a majority, as was the case with the election of Donald Trump, and the majority of the people grow, that is the model of democracy in the world, erecting a person who maintains the capacity to understand the world that he has to manage, and this is a fatality. Hey, and humanity today has to confront, beyond the principles of established Democracy, and without violating legality. If you want, not the rule of law. Ah, but even so, what if there wasn't today a human capacity, it is about the power, beyond this, to reconstruct the ways of inhabiting the planet and the worlds, to insert oneself from within. Regarding the conditions of humanity's life, access the position of the thermodynamic condition that symbolic and cultural logic dictates, and to learn to live, to inhabit, to live in poor living conditions on this planet, this challenge is the first time in the history of humanity. This challenge leaves nothing to be desired in this challenge for the great philosophers. I want to... Let's go down to the greatest philosophers. Possibly none of them managed to reach this point in the collection. Yes, they forced her to think about this given, about the ethics of life. The rest, Johnny, could be an ethics of coexistence for humanity, or Emanuelle Davi Nacional opened her mind to think beyond the city of... I take and in this world installed in the beginning, in the beginning of the self, in the finger... Cod Tuss, a Cartesian, to think about the construction of all this history of metaphysics, to think, to open her mind to think about what it means to inhabit, to coexist with what is called the other, the other that I cannot reach, to understand, to do our job of knowing that it is not great, rationality, I, nationality, very efficient, the enormous, tiring, to understand the depth of life and to have this modesty, one of them. Modesty wants to learn to live, our deficit....or a deficit of consciousness, or a deficit in the capacity for understanding, but even so, opening your heart and mind to enter into communion with others, releasing the fats, the other community, is the same other that inhabits within, at the very least, wants to learn to live, and in this deficit of 100, the capacity of humanity is, but understanding thus a Costa, and learning, I wanted a condition of life, and if you learn to live in this modesty, protamine, you will learn a new capacity for understanding how the potentiality of life is constituted. This is what is forgotten by all the life sciences, certainly the economy and... We are living in a world generated by a tendency to interpret the world. This has been common for so long, a natural condition, even believed by ascensionis, man. I must remind you that the great liter that I did, the great research in Brazil, there in contact with Instagram, the richness of biodiversity, this capacity for negentropic productivity, which wants to descend, the capacity for capturing and transforming the unlimited energy of the soil, must be transformed by this richness and biodiversity in and this ecological complexity of the Amazonian territories and other territories of all the singers of The world, but where the greatest wealth and potential are certainly located on the tropical fringe of the planet, the Amazon undoubtedly represents the largest, most productive macrosystem that should be used today as a great field of experimentation. It's about taking a civilizational turn based on another principle of production that is not the productivity of capital, but the productivity of the workforce exploited by capital. The great productivity of science and technology, exactly great, but that works by destroying the ecological bases of sustainability. So, Nonato talks about this. The great liter ended up being used in the phrase that finally anthropology would end up being trichology, which was accepted by the scientific community. The first application of thermodynamics is to life, to touch women, to miss places, and I don't know, not the 20th century. I'm going to take this turn and understand, and certainly there is a law of entropy that all phenomena of metabolic and economic transformation, to the extent that they are a degradation of entropy, but that all are functioning from a greater principle, fundamental to life, the principle of life. I became aware that life is essentially this capacity that the great, the great physicist, great Scientific thinker Heringer, the number of negentropy within here and negative here the capacity for transformation of solar energy and biomass into biochemical energy, that is the principle I don't know how to potentiate. This is the principle that the Amazonian peoples and Eve within themselves brought to life because they antioxidant, resisted, resisted throughout history. From this principle, the great and always problem today for all of Brazil and for the whole world is the great experience of Chico Mendes with the invention of the extractive industry, this great invincible, who is nothing other than living in this world from this principle of productivity within, oh, the negentropy productivity, I mean, again, the capacity is sweet, rubber trees and other tree species and all this richness of biodiversity, of transforming this solar energy through the multiplicity of the great diversity of biological species and the ecological complicity that maintains this diversity. To live within these principles and to live sustainably, I will live within the conditions of life. Ah, and today he always spoke of this, and this turn and health of the capital model of Technical rationality, the name for a real bottle up the economy and where it should be being built, where humanity can truly understand at its base a huge mess and all of Freemasonry and there, and this implies today another Great Challenge in the face of the pandemic and the principle, but the greatest, I also gave the protection of the life of each and every one of human beings, certainly this is the defense of life. This principle of life, of a dignified life, is the greatest principle. But in this, the difference of life, the defense of the life of the peoples of the earth, the peoples of the forest, the Amazonian peoples. Today, the greatest curiosity, the greatest priority, because it is in it that we rest, that we tend to incorporate our habits, these practices, rituals, SUS, it makes an existential theology that decides on the ways of being, the way of living, and they will like it in the head of the team, in the heart of a body, the sun rises, skate in incorporated life, and they are the priority social agents, and to develop these alternatives, these sustainable ways of life, spread success to all humanity, certainly the peoples of the poles and polar regions, PS15 packaged systems, but if injured - biodiverse, they cannot think that this Perhaps a Utopia for the traditional indigenous aboriginal peoples. These peoples, who are father to them, are special and live outside of modernity in these wild spaces, even the mother, the Inoue peoples, the peoples of the glaciers. They learned to live within the ecological conditions of these ecosystems. It amuses me, and life is possible. Later, Ney, and each people can find the conditions of life within the conditions of their ecosystems with this new principle of a model. There is no model; it's new principles. How to live on this planet? There's no way to articulate the biodiversity that's at stake. Yes, this thermodynamic principle that comes with talking about necrotic productivity and solar energy productivity, the transformative capacity of ecological productivity as a whole, but which can also be placed before these other principles of human coexistence. Before or alongside this anthology of diversity, it places the principle of the politics of difference, the politics of difference that comes to learn a political principle of tolerance and a mask of tolerance to promote coexistence within the VTEX before lasting and for Pipa to show 120 one the park was to appear the name of part 1 to take. And then, hi. hello hi oh hello aquel "Professor, you were listening, and now there was a cut for a few minutes from the last few minutes, but now it's normal. Maria Helena accidentally continued, ' Professor, we had a little problem with your speech, like, no, no, we'll resume. Look, a little bit, okay, and we're discussing...' Andso, we're going to start presenting, based on the professor's speech, some of the issues that are being raised by our participants. Who exactly is it? A little dialogue, right? We hope to resolve this connection problem, it seems that now it's all good. So, based on the understanding of the decisions that the professor has been presenting regarding the need to broaden the discontent, to broaden the ways of understanding life in the face of the tragedies that we see unfolding and that are presented to us, we are going to ask for an expansion of social inequalities. But we can observe that the tragedies presented, the health issues, the confrontation of the crises that we saw today, make much more evident the inequalities arising from this perspective of development in which society bases its entire historical constitution, and therefore, we must think that another perspective of rationality, another form of..." Understanding life would be necessary to break with what we are experiencing with this anthropocentric perspective that denies nature and denies the most organically accentuated relationships with the peoples, this compression also of the historical subject possessing the conditions to address these problems. So I ask here that the continuation of this debate is more than necessary for us; it is absolutely urgent and challenging to think about society in the way it presents itself to us. And the questions that came to our discussion, Professor, will refer to these concerns. I will not present some of them; we will do a block so that you can relate to them and your possible answers. We have a large audience, a large participation, but we thank everyone. We were unable to address all the questions, but we will try to relate to them. In principle, everyone is very happy and I congratulate you on your speech, on the clarity, and on the importance of addressing this topic at such a critical moment for society. And so we will begin with a question posed by Professor Suely dos Anjos, who will refer, Professor, to what has been called a kind of denial of science by governments. of the world, and specifically addressing the Brazilian and North American cases, I 'm just talking about how to relate to this, in the sense of... I hope that everything we are experiencing, how to think in a different logic that relates to the attempt to unveil this denialism, in terms of dismissing the importance of science, and in that direction, science would be... in that same direction of education, it would have to... what is environmental education, in its understanding, in its formulation? What environmental education project does this pandemic moment demand of us? What machine and project would need to be highlighted, right? A team, a certain day of the Cação, is necessary to face this time? And then I would relate this question from Maria Athayde, followed by the concern of Sirlene Aparecida Cilene, who will say, in this very dark moment for all of us, compensating Brazilian society and planetary citizens, how can we think about reversing this extreme situation of climate change emergencies? How can we relate to this? And in the same direction, Helena Patrícia will say, given the time we are living in, what would be... What are your propositions? To consider working on environmental education in society after... Hi, and I'd stop here so as not to go any further. I can ask just one more question, and you address these... And then I present the others, and you answer these broad questions. PC, I can stay for a moment because what they are asking is the possibility of me, in my way of understanding the world, is revolving around the sacrifice of this way of understanding the world, of things, of the world, the sound of social relations, of relations with nature, this established in the human mind, in the logic of the axiom of people. The question is, is this possible? Is it a change, an epistemological shift? Is it more of an epistemological shift, escaping or of a mass ontological character, but constitutive not only of the paradigms, the ways of doing science, but of the ways of understanding each of us? Is it scientific if our identification with the worlds, of positioning ourselves, of placing ourselves before these... that jealousy of life because it is of dwarfs I am and we am a question to be resolved by the economy itself or by science, patience, and has a great capacity for understanding the objectified world? No, we cannot do without science today in this world. But we need... Looking at science critically, the legend, yes, because my God, the great problems of this environmental crisis, this environment is releasing the potential of science and technology that is installed today, whether for sport or economic interest, we are, science builds knowledge within the world, Jean objectified in always form, without denying the great potential of scientific knowledge, we need to ask ourselves the possibility of humanity reconstituting itself in its modes of understanding, of these people, subjectivity, this of these modes of understanding and of being, this symptom of being in the world, of inhabiting the planet, and Alli Donde, and we must believe, and not only the rulers are dominated by an interest, by a will for economic and political power, but also that all our seeds of scientific descent, the descent of years, are already very organized and colonized by this principle of the individuality of the Ego, in the I, not to say, just as science is generated by this principle of entropy, in our understanding of humanity, of human subjectivity, is very much generated by this principle of the Ego, and we are not enabled to think in this relationship with the other, as you, other, Hi, good morning, receive some ethics more than a rationality, a The ethics of utility—that of being open to an uncertain understanding of the other, but as a will to empathy and solidarity, to embrace the diversity of the other, and also to integrate and, in this diversity, initiate an understanding of the Constitution of life from an organic, ecological point of view, from this entropy, but in social relationships. We must move beyond this understanding, shift from dialectics as an absolute principle and from the transcendence of humanity in human relations. Second nature, to think and feel less from within another disposition, another disposition of relationship that is part of this, in this ethics that speaks of utility, of this sensitivity, of this empathy. Cássia, thus, the others, is the new complexity, the articulation of processes that are from the physical, biological point of view of the evolutionary complexity of life, but from the point of view of the symbolic order that constituted human nature. Not even the forces of unconscious desire, of the unconscious will to dominate, which stems from a constitution of the fragility inherent in human beings. We should not then ask ourselves of mastery, this impulse for the domination of nature and of others, on the part of a constitutive plant of human beings. The unshaping force behind those who intend to be very strong, very dominant, the great importers, the great ones, and where even the ecology hurt, what seeks to strengthen the capacity of the self, but not humanity, is built on the principle of guaranteeing only that. This is Giba, a disposition of domination, the domination of nature and others, leads not only to the denial of the degradation of organic life on the planet, but also to denying the rights or assistance of those others who are ideologically considered less important to human life, not classified as wild, verified, and all these issues do not hesitate in a solid state. Well, then, it is a very profound change in attitude, the ability to have a disposition for the disposition of the body, of the human body and mind, so as not to be at this moment, and if it does not lead to a disposition, the student, another light beyond this, to question where environmental education has not led in past decades to interdisciplinarity, to think that what was missing in this world is this: the integration of objective knowledge of science. Oh, today we live, I will pass, and beyond this, the question when in the question of transdisciplinarity, transdisciplinarity, I am not in the sense...to leave the transdisciplinary paradigm and what can integrate everything, like the paradigms and thermodynamics, the paradigms of complex thought, is in the description transdisciplinarity in the sense of going beyond the disciplinarity of knowledge, having to conduct ourselves in life from a certain discipline, from reason, is what all science is, a disciplining, it increased the zoo of how to conduct research to link to a better objective knowledge, not just objective today but comprehensive, but we also need to go beyond this question and not think, and in this sense of openness to this authority, this leads us to openness to another high category of thought, another disposition. There is a dialogue of knowledge, and the dialogue of knowledges is a question that goes beyond the device of a scientific knot to be able to speak and integrate other disciplines with other scientific ones, and where to take a paradigm, as I have said many times, installer Cristina, transdisciplinarity is openness to speak, to understand, to sell, to have empathy with these other ways of being, these other ways of being and existing in the world, which are the other ways of thinking, speaking, saying, functioning, and descending into other languages, like how one speaks rice, one could translate... The profound meaning of one from the wings, what they thanked for in their own language, in peace, identity, Trader translated into the soul that contains in that, that, those reductions and understanding that arise from the wings of one language to another, it is possible to translate, if an exposure of empathy is needed, many times, many times, to communicate with the other, communication. Not only when what is spoken of is the Great Ladinas spoke of the epiphany of the face, the great principle of solidarity and human fraternity, this neighborhood, by the gaze of Ivania, face to face, in which to see with the power to look at the other, and it will be up to the Face to Face, that is, understanding and solidarity, and that is not the intra-individual mind, there is between us modernized human beings identified in what comes with the way of embracing and caressing, of being with the other, of understanding the other, I have to do with the dignity of life and often the aesthetics of life, the question of animality arises and brings to the forefront of this discussion, this writing, by humans, we know very well the relationship we have with dogs, it can be overcome, they sing, matching t-shirt, and it always hits this sensitivity that I make a dog, when it is not sick, it doesn't. She was talking about... But there's a little enclosure and the number... when humans are very special, you know, also this training of dogs to accompany people, like, always... what has a heart condition, the psychological aspect is to sensitize an intuition. The TTP that goes through accessibility in the intention of all these capacities that we have very dormant. Ah, and it gives a... don't you know, in humanity, it's the capacity to listen and feel well and also to integrate all this into the capacity of other thought, the ideas, because the Countess, the Cartesian paradigm, the paradigm above, are a total addition between... and the... and the human mind, Record has... and the race that thinks that the objective world is outside of ourselves, but the body would be part of... Sá Reis... Think about how, our... can be CDC, really divided between a rational part that in principle remains to encompass the brain circuits and another part that is here below the gaze where... and Camila of ethics for all the sensations in this whole... and the will, the police II, considering the eye, the will that arises from the impulses of the unconscious, the viscera... one thing we talk about, don't you know, the feeling of visceral... it's not... if it's found Excuse me, but in a more negative attitude, all wounds lead to this question of this dialogue of knowledge, the dialogue of knowledge and rethinking history, and beyond this principle of dialectical transcendence, of transcendental idealism, from dedicating myself to the kart of all this here and planting, really, as the abnormality of history and all its abnormality, to think about another principle of sodium, this new principle of history would be this dialogue of knowledge, a history that would be, in the part, the competitive integration, always competitive in the field of political ecology, beast, coevolution, the biological-cultural, because life on the planet, some time ago, was no longer just from genetic mutations, this adaptation to environmental conditions, the evolution of life is generated today more than ever by technological intervention, and I can, technical-economic intervention of the world is selecting the species that should survive, it is killing the Amazon to put there large monoculture plantations because these are the ones that are valued by capital, and so it is another good thing, it is in a new edition, this new edition of history is a history that would be generated and there, in the encounters and confrontations between this, the diversity of life and From human life, from the cultural diversity that is still inscribed in this, in this humanity, on this planet, the spiritual force of Earth has been resisting throughout history, and today they are reclaiming the fundamental principle for the survival of life, which is the principle of the existence of life, but also the rights of nature, above all the existential rights of the peoples of the earth. Yes, all of humanity, the peoples of the cities too, certainly, but these peoples of the earth carry within their hearts and minds, in their habits and practices, they carry in their constitutive memory what was and what remains, like bubbles, like footprints, connected to the territories personally, but to take those that are inside, like living scars, within the lives of all people. To open this question will open the fertilization until the community. Sweet Encounter of these alterities, of these different ways of living well, understanding the guitar in life, believing there, only fertility, these energies that are today more than ever, confrontational with this model of homogenization of the world that seeks to appropriate the entire planet and to disguise, to disguise, to deterritorialize it in its spaces that still survive where it is. Reconstructing the potential of life's diversity, and for us to go very far, but it brings us back to the fundamental question again: what is essential today within our education? Not only to reconstruct our minds, we who are academics, or will be academics, spoke for this reason, and we need to defend, above all, the solemnities of Arno and seek the understanding of their peoples, Antero and Marilena, the professor. We can observe, therefore, that in perspective, the dialogue of knowledge would bring us the understanding of education or environmental education for the intercultural approach, the understanding of the other. It is this other who is outside, the other who also shapes us as subjects. So, the construction of this new ethics for dealing with local and global issues, environmental issues in general, therefore implies a New Look in the classroom. It is absolutely important in the construction of this New Look, a look that is not necessarily disciplined, and is already disciplined by scientific knowledge, but it is a look that opens itself to the construction of other knowledge that dialogues, therefore, with subjects from various other backgrounds, not necessarily the subjects of academic peers there. And this seems to me the great question and the great emblematic challenge. Praia do Cação is... The construction of a flawed construction of a formulation that relates to this intercultural understanding, with a condition of strengthening this energy of this interaction, while we cannot relate to this understanding in more global terms, we will be reproducing, despite the criticisms, but already reproducing in the same systematic way, and it has to do with the understanding of science as superior to life, it is a dialogue of knowledge, it is necessarily talking about what would be a culture of this understanding of science and the search for another look at life, therefore, from new established relationships that understand the other, which has to do with the subject as a whole subject in life in its range of complexity. If we could say, I think that's the direction that the terminology proposed by the professor has been presenting to us, and now, in the continuity of our dialogue, in giving the opportunity to speak to those present, the people who are here, the professor would return a little to some of the concerns that have been raised, you feel free to address them, right? The professor works on this story that the Center for Advanced Amazonian Studies will put forward, it's worth raising a question, she says, it's more of a comment in the face of current problems, such as, for example... Deforestation, forest fires, everything in the Amazon, what the Pantanal is experiencing today, the environmental issue raised, wouldn't it be... Therefore, the moment she's going to talk about, in practice, would be an ecological distribution or this new environmental ethic, and you 're addressing this, and above, Sirlene asks another question: if you could indicate this specifically in relation to you, you were already, and just now, the concern with principles. What are principles for this new edifice, for the construction of a dialogue of knowledge? And she's going to say, if you could indicate... Central principles to measure this new, this new planetary ethic in society, what would these principles be? And other questions. Maria is there relating to you, you've already addressed the issue of understanding the other, thinking about the other when thinking about the collective, and then I wanted to address a question from Professor Vilmar Pereira, whose presence didn't resolve the issue, but he was with us, discussing environmental education in Latin America, and what is this perspective of the future for us, not thinking about this horizon, and he asks what alternatives the point of view of this horizon can offer, metaphysically, from environmental rationality, what could this rationality offer when our existence Every day it is threatened when the Anthropocene reaffirms itself from these everyday relations of domination founded, therefore, on top of the Anthropocene. And I wanted to point out to your formulation so that you feel comfortable addressing a question from Adriane Gama. She will say, " Professor, I would like to know about the possibilities and opportunities looking at the Amazon in the context of the ecological bioeconomy in the Amazon, and how we can reflect and act in the face of this anthropocentric logic." And you have already addressed these issues when you related them to the approach of the original peoples, the traditional peoples, and their knowledge, and what this knowledge has to teach society... And how, therefore, can this society, the pizzeria, the auntie, get closer better, and how could education be this possibility of approximation? That's how we can observe it. That possibility, therefore, we would have to say, this is the new pillar for thinking about development policies for the Amazon region, for the world, that considers environmental issues and that leads us, therefore, to overcoming this logic that has been governing our relations and that has brought us to this place of emergency, to this place of tragedy, sucked into the near collapse of the conditions of existence of humanity. So, it would be a little of this concern, right? Marcos Gonçalves will also talk about everything from the principle between the body of social organization and the negentropic physical world, how is the diet, this relationship? So, these are the questions that arise for us from your speech, and I would like you to relate to them, for the sake of our discussions. I know they are absolutely not important, sir. Feel free to address them in light of the references you have already seen throughout your brilliant speech. Professor, feel free. Thank you. Marilena, do you think it's a reality? Answer all the questions and answer there if... Retaining them is okay, I've already spoken about the senses, it's because the third front, this principle of ecological distribution, the principle of ecological distribution is a principle of ecological economics which is very important because it's not only talking about a distribution of wealth generated from the mode of production that grew in the world of protection of thought, but it's also talking about the rights of distribution of costs, or the part of this mode of production that generates a lot of social inequality, for example, and it's that general instruction and the natural of nature and the territories of the peoples and communities, but if ecological distribution is the environment, knowing how to be, this is one of the rights of property and of territories to grow when we are talking about their rights of resistance of the peoples of the earth, the non-possibility of their resurgence, and in this resurgence of building these other worlds here, and you, the other possible worlds without having a territory, and it's not about generating Other Worlds of life, ours currently generates in our heads, but they are ideals, they are not ideal types in people's heads, they are alternative worlds of living, this implies alternative worlds and producing existence, and the production of existence involves ways of intervening in nature to seek the goods necessary for survival. Human experience, then, is ecological distribution; this principle must be taken from within the essential rights of peoples, the territorial rights of these peoples. Francis, I think the principle, from the point of view of environmental rationality, doesn't give a conceptual principle within a discipline like economics. And then there's only Sebastian, ecological, it would imply that our rights are not a notion of the Right of Nature, but territorial rights, I must say. Tumblr: Hi, today in the field of political ecology, the way to really achieve the most extreme conflict that is being generated within this planet are conflicts of territoriality between worlds and building territories for capital, this is more about destroying territories to appropriate the nature of these territories, and the new ways, let's go in this certain sense, because the peoples of the Earth have always known how to build territories from ecological conditions. And if it were ecosystems, these cultural ways of intervening in these territories, but these traditional ways are being renewed, a new awareness of consciousness, or we have this more modernized consciousness as well, right? The more acute reward of these peoples within the prudence they maintain about the ways of intervening in nature. Always selling meat, this is like Pachamama, to intervene in nature. Year after year, there is awareness, this patient, or is it the kids? The environment is not about the peoples of the earth, where the peoples are peoples, and when we talk about their traditions, it's as if they didn't rise connected when modernity arrived. They are very connected. He knows the greater ease of their territories today, so this distribution has to do with that, the question of the rights to their vital territories. I have a great relationship to the most recent examples. There is no difference, for example, between the extractive peoples in the Amazon. The difference is that I didn't know how to understand their people, except for their territories, to be produced within them with precious logic of coexistence. Consulting natural resources, their nature, and a process of re- identification and reconstruction of their identities, but that goes along with the transformation of the ways of intervening and transforming and producing natural conditions in a sense. This bank is very connected to the connection of the bioeconomy, and you know what a girl is, we must also think about the broad meaning there in this sense, giving an economy based on the principle of product in negentropic productivity, and in this sense, or should I say forever, or the idea of ​​opening the economy was an idea generated by a The great economist, the mass slippery slope, his bioeconomy, were... we cannot condition where the name is... the negative in this sense, to what he was not meditating on, criticizing the normal economy in the sense of its only consequences arising from entropic effects, but the true worst economy must go beyond... The critique of the negative and tropic effects of the normal economy, this foundation must be a form we can say positive, starting from negentropic productivity, the ebó, and I will give proof that Tropicália has the capacity to transform the potential of solar energy into services for humanity. From this transformation into biomass and all the consequences of rearticulation, this ecological... and today I gain a categorical and conceptual problem and of taking this primary idea, the principle of transformation of this physical phenomenon and the transformation of solar energy into biochemistry, to this whole process of living forms that constitute this bank. From this transformation, it is bioenergetic in the form of life and all its articulation in symbiogenesis, this life, and taking this principle, the idea of ​​building negentropic societies, is entrepreneurial, it has the sound of a concert, and this field is already of understanding... Human relations in their relationship with Nature. So that's how connecting with the people who have been placed now is, and EA still asks on the day how to do sixth, and I, at the moment of our lives, in our daily lives that we are suffering today, and more than a detail, also when the clique defending Asia's employment in health, how is this transformation done, and this transformation that you do, how are we doing it, it descends, the peoples of the earth continuing in their daily lives, having and resisting, reformulating the models of maintaining these, the students, their health and their lives, their modes of production, these trends continue there, but those of us who are a little more liberated, we are privileged that we can, we can also have this time to speak and to think, the baby, a lot, to think, how to confront, and in the field of our democracies, how to face the logical station, their thoughts, the imposition, descending, the decisions taken by Grosso, the authorities of our governments, you are confronting these tremendous issues of Bolsonaro, we are here in Mexico and trying to confront, also, the decisions of a government that intends to be of the mind and of the left and intends, or, in the transformation, in the fourth transformation, but is forgetting that the transformation in its This is essentially a settling of past accounts of social inequalities, and you can confront this by promoting the extraction of oil with micro-projects to modernize the tropics of Mexico, the southeast of Miss America. This is the great transformation today. You have to present it within the tradition of this civilizational crisis that has to do with the difficulty of thinking about ways to insert ourselves into the conditions of life. So sometimes we need to, as much as possible, because someone healthy is free from denialism. Five times we are ahead of denialism. What has to do with the incapacity, and I've already said, is to let all rulers understand this. The issue is when they transfer the data in the logic of only political and economic power. It's like convincing themselves and leaving. Squirrels need to be born as heads of state in this... If any of them have the capacity to pretend to be a true leader of humanity today, given that they were elected by Renan, the population of his father... explain to me... Being at the level of understanding of criticality... so good of tones... this is how each one does it in twos, the amount of daily life... each one that makes me... What can happen, but we need to clarify these ideas in these spaces that are part of environmental education, and those of us who have the privilege of having spaces for debate and discussion, to know how we position ourselves as concessionaires at the beginning of the debates on this issue. For example, Clarissa, this is also part of our responsibility as intellectuals, as academics, on this bus, but it will be the capacity of the peoples to breathe, to have peace, alliances with ours, and perhaps we can, and have the opportunity to rebuild life on planet Venus. Several ways to pray, in the spaces of environmental education, we have social networks. The cynicism was looking, as every day, at these communications from the young man on the network and world citizenship, where in recent days, in recent weeks, months, one of the most critical points they are bringing forward, he put the fragility of the Amazonian peoples and a call for humanitarian solidarity on the planet to support the breathing capacity of the Amazonian peoples, and you there, the flag, I think, combines these concerns, this book, creating in Marilena, you will have open. This step of reflection where religion, together, is because today, I repeat, it is not This is a question of a person who, no scientist, no philosopher, no statesman, we don't have on this planet at this moment any great thinker is standing out, bringing you the real issues in the capacity of, at once, Tião from the community, let me tell you, the international community is quite diminished at this moment, it is the citizenship of the world, where can these capacities arise, finger, and there, where is the hope of the world, our society, our peoples, said the capacity. And then we must put in our thoughts, in the responsibility, and then I am, microphone, Marilena, your microphone, and thank you, Professor, microphone on, I always do this, Professor, at the end, and then I turn off the microphone, it's on again, and so I address the closing of our discussions, to say of the pleasure it was and is to count on the presence and the reflections so profound, Professor Henrique Iglesias, and that at this moment when we are in fact challenged to the constitution of new postures, new possibilities of encounters, we are organizing ourselves in order to continue affirming that it is possible to resist, that it is possible to think, to do, to pass environmental education in the Amazon in Brazil, from another perspective of understanding life, this which is integral to us, the bone of this which does not care about the necessary process. Solidarity... I think this is the room that brings us closer together for tomorrow, having as subjects of resistance in the construction of what this exercise of citizenship would be, the maintenance of our human existence on earth, but knowing that this human existence is connected to other beings in a necessarily biocentric logic, therefore overcoming the idea that man, the human subject, is the reason for giving up, a reason that ends up denying other subjects, not only Jesus, but also the human being, thinking about the issue of gender, the best ones, but also thinking about living beings. So in this sense, I wanted to thank everyone very much for their presence, the presence of everyone who was with us. We will not deal more specifically with the other issues, a few, but which have already been referred to, which have already been referenced in some way in the professor's speech. For example, the issue that Professor Virginia raises in relation to global environmental regimes, the need for consolidation, would be this international environmental policy, thinking about organisms, reinvigorated and not so fragile, the lung, where, for example, it is a thinking, what place is this where the subject, without articulation, in movement around environmental issues, needs to be built, issues also with that Marco, he puts us in relation to technology, and Professor Jardim, placing social media, the digitalization of the world, the impossibility of Presence is an instrument that restricts the dialogue of knowledge. The professor's speech has already indicated the need, therefore it is possible to think about the dialogue of knowledge, companies, to think about the gaze. When being face to face, while we cannot do that, we need to build alternatives and keep us connected, and in this direction, this series was implemented, is being implemented, to the extent that we think it is absolutely important to maintain the necessary connections with those who have been conducting studies and looking at, and from their needs, their dilemmas, their strongest, most basic questions, to think against the tide, we would say here, professor, in the Amazon, already in dialogue with our rivers, we have been building journeys against the tide, it is necessary to build conditions to overcome adversities, and talking about this implies knowing how to relate to the tides, knowing how to relate to nature and to other subjects of life. So in this sense, I wanted to thank you very much, to say that it is an honor for the Federal University of Pará. I certainly speak on behalf of our rector. We are living through a tumultuous process here. We held elections. We are awaiting your name, Professor Emmanuel Zagury Tourinho, rector of the Federal University of Pará. From the acting rector, Dr. Gilmar Pereira da Silva, on behalf of the Center for Advanced Amazonian Studies, we met in a place where you have been on other occasions, a place that is yours in the area, a house that is always open to the contribution of Professor Henrique Lessa. It is an honor for us to have you with us, and we hope to deepen this dialogue and continue. You know, we are finalizing our post-doctoral studies, and we would have been in Mexico if it weren't for the outbreak of the pandemic, but we will have other opportunities. Meanwhile, we continue to affirm the historical possibility of building spaces for speaking, spaces for doing, and for dialogues that can go beyond academic formalisms, but those that spark interest and touch life in depth. Thank you very much to everyone. So, Professor, let's express our affection for you, which the Brazilian Academy has, and which the Brazilian people—not just the academy— have, in the sense that these are reflections that aim to think about another construction for life, not only in terms of the construction of science but in the construction of life, in the sense that society owes intellectuals. As you do in the art of doing things, these are the foundations of the Constitution of a new perspective on life. Thank you very much for your final words, to say goodbye, and with your speech, we will conclude this feeling of dialogue today. I will not make a closing statement; it ends here. God gives me the honor of being a teacher. Professor Henrique Lessa, therefore, thank you very much, Professor. Thank you all for our farewells. I am here to thank Marilena for so much generosity and support in inviting me and having once again the opportunity to be close to you and in this struggle to pray for life. So I thank everyone who is participating in this social aspect of the course, and let's go, let's make a difference in resistance and in the resistance of life, let's go together. Thank you very much, Maria, Professor. We are here, we are very grateful for everyone's presence, it is an honor to sit here. Thank you very much to everyone, and we will continue to be connected in the coming years because I am grateful to everyone, and it is a great pleasure to be with you all. Thank you very much.