Questões de Vestibular UFPR 2018 para Vestibular
Foram encontradas 90 questões
Em 1848, Karl Marx e Friedrich Engels publicaram o Manifesto Comunista. Segundo seus autores, “a burguesia desempenhou na História um papel iminentemente revolucionário. Onde quer que tenha conquistado o poder, a burguesia destruiu as relações feudais, patriarcais e idílicas. Rasgou todos os complexos e variados laços que prendiam ao homem feudal e seus superiores naturais, para só deixar subsistir, de homem para homem, o laço do frio interesse. [...] Fez da dignidade pessoal um simples valor de troca; substituiu as numerosas liberdades, conquistadas duramente, por uma única liberdade sem escrúpulos: a do comércio. Em uma palavra, em lugar da exploração dissimulada por ilusões religiosas e políticas, a burguesia colocou uma exploração aberta, direta, despudorada e brutal. [...] Tudo o que era sólido e estável se desmancha no ar, tudo o que era sagrado é profanado e os homens são obrigados finalmente a encarar sem ilusões a sua posição social e as suas relações com outros homens”.
(MARX, Karl; ENGELS, Friedrich. O manifesto comunista. São Paulo: Boitempo, 2001, p. 42-43.)
Com base nessa passagem de O Manifesto Comunista, assinale a alternativa correta.
Escreve Gerard Lebrun: “Com efeito, o que é política? A atividade social que se propõe a garantir pela força, fundada geralmente no direito, a segurança externa e a concórdia interna de uma unidade política particular (conforme descreve Julien Freund em Qu’estce que la Politique). Não é dogmaticamente que eu proponho esta definição (outras são possíveis), mas simplesmente para ressaltar que, sem o uso da noção de força, a definição seria visivelmente defeituosa. Se, numa democracia, um partido tem peso político, é porque tem força para mobilizar um certo número de eleitores. Se um sindicato tem um peso político é porque tem força para deflagrar uma greve. Assim, força não significa necessariamente a posse de meios violentos de coerção, mas de meios que permitam influir no comportamento de outra pessoa. A força não é sempre (ou melhor, é raríssimamente) um revólver apontado para alguém”.
(LEBRUN, Gerard. O que é poder. São Paulo: Brasiliense, 1981, p. 04.)
Qual é a relação entre força e política expressa pelo autor nesse excerto?
More than 100 South African gold miners
treated for smoke inhalation
JOHANNESBURG (Reuters) – Hundreds of South African gold mine workers were rescued and over 100 treated for smoke inhalation after an underground fire, the National Union of Mineworkers (NUM) said on Thursday.
Safety is a huge issue in South Africa’s dangerous deep-level mines and a focus for investors. A spate of deaths at SibanyeStillwater’s gold operations, including a seismic event that killed seven miners in early May, has highlighted the risks.
In the latest incident, more than 600 miners were initially trapped after a fire broke out at a mine east of Johannesburg operated by unlisted Gold One, NUM said.
This comes almost two weeks after five miners died in an underground fire at a South African copper mine operated by unlisted Palabora Mining Company in Limpopo.
Company officials could not immediately be reached for comment.
“As the NUM, we vehemently condemn this kind of incident as it is becoming a trend”, the union said in a statement.
(Disponível em:<https://www.reuters.com/article/us-safrica-mining-fire/more-than-100-south-african-gold-miners-treated-for-smoke-inhalation-idUSKBN1KG294
More than 100 South African gold miners
treated for smoke inhalation
JOHANNESBURG (Reuters) – Hundreds of South African gold mine workers were rescued and over 100 treated for smoke inhalation after an underground fire, the National Union of Mineworkers (NUM) said on Thursday.
Safety is a huge issue in South Africa’s dangerous deep-level mines and a focus for investors. A spate of deaths at SibanyeStillwater’s gold operations, including a seismic event that killed seven miners in early May, has highlighted the risks.
In the latest incident, more than 600 miners were initially trapped after a fire broke out at a mine east of Johannesburg operated by unlisted Gold One, NUM said.
This comes almost two weeks after five miners died in an underground fire at a South African copper mine operated by unlisted Palabora Mining Company in Limpopo.
Company officials could not immediately be reached for comment.
“As the NUM, we vehemently condemn this kind of incident as it is becoming a trend”, the union said in a statement.
(Disponível em:<https://www.reuters.com/article/us-safrica-mining-fire/more-than-100-south-african-gold-miners-treated-for-smoke-inhalation-idUSKBN1KG294
More than 100 South African gold miners
treated for smoke inhalation
JOHANNESBURG (Reuters) – Hundreds of South African gold mine workers were rescued and over 100 treated for smoke inhalation after an underground fire, the National Union of Mineworkers (NUM) said on Thursday.
Safety is a huge issue in South Africa’s dangerous deep-level mines and a focus for investors. A spate of deaths at SibanyeStillwater’s gold operations, including a seismic event that killed seven miners in early May, has highlighted the risks.
In the latest incident, more than 600 miners were initially trapped after a fire broke out at a mine east of Johannesburg operated by unlisted Gold One, NUM said.
This comes almost two weeks after five miners died in an underground fire at a South African copper mine operated by unlisted Palabora Mining Company in Limpopo.
Company officials could not immediately be reached for comment.
“As the NUM, we vehemently condemn this kind of incident as it is becoming a trend”, the union said in a statement.
(Disponível em:<https://www.reuters.com/article/us-safrica-mining-fire/more-than-100-south-african-gold-miners-treated-for-smoke-inhalation-idUSKBN1KG294
Ancient dreams of intelligent machines: 3,000 years of robots
The French philosopher René Descartes was reputedly fond of automata: they inspired his view that living things were biological machines that function like clockwork. Less known is a strange story that began to circulate after the philosopher’s death in 1650. This centred on Descartes’s daughter Francine, who died of scarlet fever at the age of five.
According to the tale, a distraught Descartes had a clockwork Francine made: a walking, talking simulacrum. When Queen Christina invited the philosopher to Sweden in 1649, he sailed with the automaton concealed in a casket. Suspicious sailors forced the trunk open; when the mechanical child sat up to greet them, the horrified crew threw it overboard.
The story is probably apocryphal. But it sums up the hopes and fears that have been associated with human-like machines for nearly three millennia. Those who build such devices do so in the hope that they will overcome natural limits – in Descartes’s case, death itself. But this very unnaturalness terrifies and repulses others. In our era of advanced robotics and artificial intelligence (AI), those polarized responses persist, with pundits and the public applauding or warning against each advance. Digging into the deep history of intelligent machines, both real and imagined, we see how these attitudes evolved: from fantasies of trusty mechanical helpers to fears that runaway advances in technology might lead to creatures that supersede humanity itself.
(Disponível em: <https://www.nature.com/articles/d41586-018-05773-y)
Ancient dreams of intelligent machines: 3,000 years of robots
The French philosopher René Descartes was reputedly fond of automata: they inspired his view that living things were biological machines that function like clockwork. Less known is a strange story that began to circulate after the philosopher’s death in 1650. This centred on Descartes’s daughter Francine, who died of scarlet fever at the age of five.
According to the tale, a distraught Descartes had a clockwork Francine made: a walking, talking simulacrum. When Queen Christina invited the philosopher to Sweden in 1649, he sailed with the automaton concealed in a casket. Suspicious sailors forced the trunk open; when the mechanical child sat up to greet them, the horrified crew threw it overboard.
The story is probably apocryphal. But it sums up the hopes and fears that have been associated with human-like machines for nearly three millennia. Those who build such devices do so in the hope that they will overcome natural limits – in Descartes’s case, death itself. But this very unnaturalness terrifies and repulses others. In our era of advanced robotics and artificial intelligence (AI), those polarized responses persist, with pundits and the public applauding or warning against each advance. Digging into the deep history of intelligent machines, both real and imagined, we see how these attitudes evolved: from fantasies of trusty mechanical helpers to fears that runaway advances in technology might lead to creatures that supersede humanity itself.
(Disponível em: <https://www.nature.com/articles/d41586-018-05773-y)
Ancient dreams of intelligent machines: 3,000 years of robots
The French philosopher René Descartes was reputedly fond of automata: they inspired his view that living things were biological machines that function like clockwork. Less known is a strange story that began to circulate after the philosopher’s death in 1650. This centred on Descartes’s daughter Francine, who died of scarlet fever at the age of five.
According to the tale, a distraught Descartes had a clockwork Francine made: a walking, talking simulacrum. When Queen Christina invited the philosopher to Sweden in 1649, he sailed with the automaton concealed in a casket. Suspicious sailors forced the trunk open; when the mechanical child sat up to greet them, the horrified crew threw it overboard.
The story is probably apocryphal. But it sums up the hopes and fears that have been associated with human-like machines for nearly three millennia. Those who build such devices do so in the hope that they will overcome natural limits – in Descartes’s case, death itself. But this very unnaturalness terrifies and repulses others. In our era of advanced robotics and artificial intelligence (AI), those polarized responses persist, with pundits and the public applauding or warning against each advance. Digging into the deep history of intelligent machines, both real and imagined, we see how these attitudes evolved: from fantasies of trusty mechanical helpers to fears that runaway advances in technology might lead to creatures that supersede humanity itself.
(Disponível em: <https://www.nature.com/articles/d41586-018-05773-y)
A partir das informações apresentadas no texto, considere as seguintes afirmativas:
1. Descartes viajou para a Suécia com um robô escondido.
2. Os marinheiros abriram à força um baú que continha o simulacro de uma criança.
3. A tripulação fez uma apresentação do robô para os passageiros do navio.
4. Chocados com o que viram, os marinheiros jogaram o humanoide ao mar.
Assinale a alternativa correta.
Ancient dreams of intelligent machines: 3,000 years of robots
The French philosopher René Descartes was reputedly fond of automata: they inspired his view that living things were biological machines that function like clockwork. Less known is a strange story that began to circulate after the philosopher’s death in 1650. This centred on Descartes’s daughter Francine, who died of scarlet fever at the age of five.
According to the tale, a distraught Descartes had a clockwork Francine made: a walking, talking simulacrum. When Queen Christina invited the philosopher to Sweden in 1649, he sailed with the automaton concealed in a casket. Suspicious sailors forced the trunk open; when the mechanical child sat up to greet them, the horrified crew threw it overboard.
The story is probably apocryphal. But it sums up the hopes and fears that have been associated with human-like machines for nearly three millennia. Those who build such devices do so in the hope that they will overcome natural limits – in Descartes’s case, death itself. But this very unnaturalness terrifies and repulses others. In our era of advanced robotics and artificial intelligence (AI), those polarized responses persist, with pundits and the public applauding or warning against each advance. Digging into the deep history of intelligent machines, both real and imagined, we see how these attitudes evolved: from fantasies of trusty mechanical helpers to fears that runaway advances in technology might lead to creatures that supersede humanity itself.
(Disponível em: <https://www.nature.com/articles/d41586-018-05773-y)
Ancient dreams of intelligent machines: 3,000 years of robots
The French philosopher René Descartes was reputedly fond of automata: they inspired his view that living things were biological machines that function like clockwork. Less known is a strange story that began to circulate after the philosopher’s death in 1650. This centred on Descartes’s daughter Francine, who died of scarlet fever at the age of five.
According to the tale, a distraught Descartes had a clockwork Francine made: a walking, talking simulacrum. When Queen Christina invited the philosopher to Sweden in 1649, he sailed with the automaton concealed in a casket. Suspicious sailors forced the trunk open; when the mechanical child sat up to greet them, the horrified crew threw it overboard.
The story is probably apocryphal. But it sums up the hopes and fears that have been associated with human-like machines for nearly three millennia. Those who build such devices do so in the hope that they will overcome natural limits – in Descartes’s case, death itself. But this very unnaturalness terrifies and repulses others. In our era of advanced robotics and artificial intelligence (AI), those polarized responses persist, with pundits and the public applauding or warning against each advance. Digging into the deep history of intelligent machines, both real and imagined, we see how these attitudes evolved: from fantasies of trusty mechanical helpers to fears that runaway advances in technology might lead to creatures that supersede humanity itself.
(Disponível em: <https://www.nature.com/articles/d41586-018-05773-y)
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