OPEN ACCESS VERITAS (PORTO ALEGRE) Revista de Filosofia da PUCRS Veritas, Porto Alegre, v. 66, n. 1, p. 1-8, jan.-dez. 2021 e-ISSN: 1984-6746 | ISSN-L: 0042-3955 http://dx.doi.org/10.15448/1984-6746.2021.1.41154 SEÇÃO ENTREVISTA An interview with Stefan Lorenz Sorgner: a metahumanist philosopher Uma entrevista com Stefan Lorenz Sorgner: um filósofo metahumanista Una entrevista con Stefan Lorenz Sorgner: un filósofo metahumanista Keoma Ferreira Antonio1 orcid.org/0000-0003-4345-4507 keomaferreira1@gmail.com Prof. Dr. Stefan Lorenz Sorgner combines two essential attributes: He is one of the brilliant minds of our times, and his specialization is on one of the most relevant discussions on philosophy, Trans/Post/Metahumanism. Cinara Maria Leite Nahra1 orcid.org/0000-0003-2241-1188 cinaranahra@hotmail.com He received his BA from King’s College/University of London (1997), his MA by thesis from the University of Durham, UK (1998), and his Dr. Phil. from the University of Jena, Germany (2009). In recent years, he taught at the University of Jena (Germany), University of Erfurt (Germany), University of Klagenfurt (Austria), Ewha Woman’s University in Seoul (South Korea) and University of Erlangen-Nürnberg (Germany). Received on: Jun. 21, 2021. Approved on: Aug. 17, 2021. Published on: Sep. 17, 2021. Currently, Professor Sorgner is a philosophy professor at John Cabot University in Rome and director and co-founder of the Beyond Humanism Network, Fellow at the Institute for Ethics and Emerging Technologies (IEET), Research Fellow at the Ewha Institute for the Humanities at Ewha Woman’s University in Seoul and Visiting Fellow at the Ethics Centre of the Friedrich-Schiller-University in Jena. Besides, he is Editor-in-Chief and Founding Editor of the Journal of Posthuman Studies. His curriculum is profoundly dense and impressive.2 In 2009, you published an article named Nietzsche, the Overhuman, and Transhumanism. In this article, you argue that Nietzsche was a vital ancestor to the Transhumanist movement (contrary to what professor Nick Bostrom wrote). You claim, furthermore, that Nietzsche’s work is useful as a supplement to Transhumanism in that it gives us the best reason to be transhumanists compared to those currently present in the transhumanist discourse – especially because the Nietzschean reflections on the meaning and value in the scientific age. However, when we analyze the distinctions between the movements of Posthumanism and Transhumanism, we noted that while the first is connected Artigo está licenciado sob forma de uma licença with postmodernism, the second has to do with Humanism. Thus, there Creative Commons Atribuição 4.0 Internacional. Universidade Federal do Rio Grande do Norte (UFRN), Natal, RN, Brasil. For more information: http://www.sorgner.de/www.mousike.de. Accessed on: 2021 10 Aug.; www.johncabot.edu/faculty/stefan_lorenz-sorgner. Accessed on: 2021 10 Aug. 1 2 2/8 Veritas, Porto Alegre, v. 66, n. 1, p. 1-8, jan.-dez. 2021 | e-41154 would be a contradiction to consider Nietzsche the question of the relevance of the ontological as an ancestor of the Transhumanism, being this dimension. Should humanism solely be associated movement a Neohumanism? with the affirmation of the use of reason or should it be associated with the use of a specific ontological The issue you are raising is an important one understanding of reason, namely a non-naturalist indeed. Several different aspects need to be con- understanding of reason? This is the crucial issue. sidered. Firstly, a wide and a narrow understanding Are La Mettrie, and Nietzsche or Descartes, and of transhumanism can be distinguished. The wide Kant representative of the humanism which we understanding of transhumanism includes a des- take into consideration here? Descartes and Kant cription of qualities to which all transhumanists identified reason with an immaterial substance. subscribe to, but it does not include a judgement According to Nietzsche reason is the result of on ontological issues, which, however, is contai- evolutionary naturalist processes. What are the ned in the narrow understanding of transhuma- implications for the question concerning the rela- nism. The central aspect which is characteristic for tionship between humanism and transhumanism? transhumanism is positivity concerning technolo- If humanism is simply an affirmation of the use gies. Being a transhumanist, you must regard the of reason, then transhumanism can be seen as use of technologies for improving the quality of life the continuation of humanism, maybe even a of persons by radically moving beyond their current hyper-humanism, as reason, engineering as well limitations as beneficial. Thereby, the likelihood of as the sciences ought to be used for developing the coming about of the posthuman is increased. technologies for improving the quality of personal Who the posthuman is, which technologies are lives. However, if we refer to the narrower defini- being regarded as most promising and whether tion of transhumanism, also consider the ontolo- a libertarian or a social, liberal democratic system gical aspect of reason, and hold that Descartes represents the best possible political system for and Kant best represent the humanist condition, achieving this goal are some of the questions with then we have to come to a different conclusion, as which transhumanists are concerned. Positivity humanism affirms the use of a non-naturalist con- concerning the use of technologies is an attitude cept of reason whereas transhumanist affirm the which is not necessarily connected to any onto- use of a naturalist account of reason. In this case, logy. Christians can hold it in the same way as transhumanism could not be conceptualized as atheists. This brings us to the narrower unders- a type of hyper-humanism. I subscribe to this tanding of transhumanism. In contrast to the wide analysis of the relationship between humanism understanding, it encompasses an ontological and transhumanism, as transhumanism originated dimension, as empirical surveys, e.g. on the IEET with an article by Julian Huxley in 1951, and Julian website, have confirmed that most transhumanists Huxley took evolution and naturalism seriously. are naturalists, which limits the existence of enti- Nietzsche, on the other hand, was the first to ties solely to whatever is empirically accessible. realize the hermeneutic circle between naturalism When the relationship between humanism and and perspectivism, which is the epistemological transhumanism is being discussed, the definition theory that all philosophical judgements are inter- of transhumanism becomes relevant. pretations. If you are a naturalist, it is highly implau- Furthermore, there has been a lack of reflection sible to affirm a correspondence theory of truth. A on the meaning of humanism among those who non-naive naturalism implies perspectivism, and see transhumanism as a continuation of humanism. perspectivism can best be made plausible on the There are as many understandings of humanism ontological grounding of naturalism. Hence, the as there are scholars, but when it comes to the hostility between postmodern thinkers and na- issue in question, two different understanding of turalists reveals a lack of reflective philosophical humanism are prominent. Again it comes down to capacities. I have already dealt with this insight in Keoma Ferreira Antonio • Cinara Maria Leite Nahra An interview with Stefan Lorenz Sorgner: a metahumanist philosopher 3/8 the monograph “Metaphysics without Truth” which like to anticipate some aspects of your resear- came out with Marquette University Press in 2007. ch? (Could it be a reply to Professor Francesca Ferrando’s book Philosophical Posthumanism?) You and Jaime del Val proposed in 2010 the Metahumanism, a new intellectual current. On The majority of intellectuals who self-identify the 2nd and 3rd of July occurred the 1st Beyond as transhumanists as well as critical posthuma- Humanism Forum Post-Trans-Metahumanist: nists were not philosophers by training. If they had Exchanges in Times of COVID-19 & the 10th An- studied philosophy, they were mostly concerned niversary of the Metahumanist Manifesto. Could with the analytical tradition. Having studied in you tell us more about this current and the the UK as well as in Germany, and having under- differences between Metahumanism and both gone both an analytical as well as a continental Transhumanism and Post-humanism? training, I intend to raise the level of complexity of philosophical reflections on transhumanism. Metahumanism is an approach which rests on So far, transhumanism has been dominated by the guiding principles of the manifesto. Jaime del scientists, engineers, and computer experts, and Val and I differ with respect to how we explain the many transhumanists rather see themselves as relationship of meta- to trans- and posthuma- PR intellectuals rather than critical thinkers. nism. Jaime del Val identifies transhumanism with Francesca Ferrando’s monograph “Philoso- hyperhumanism, which is the reason why he sees phical Posthumanism” intends to raise the level many tensions between meta- and transhumanism. of complexity of philosophical reflections when I, on the other hand, identify transhumanism with a it comes to critical posthumanism. My own mo- movement away from humanism, as I explained in nograph intends to do the same with respect more detail in my former answer. I take the notion of to transhumanism. Thereby, my main focus are “meta” seriously, as the Ancient Greek “meta” both digital (raising doubt concerning mind-uploading; means “beyond” as well as “in between”. Hence, rethinking the meaning and relevance of digital metahumanism lies beyond humanism, which is data) as well a gene technologies (gene modi- founded in an ontological duality between the fication and traditional education as structurally material and the immaterial, but also in between analogous procedures; selection of fertilized trans- and posthumanism. Transhumanism affirms eggs after IVF and PGD as structurally analogous positivity concerning the use of technologies as procedures), as I regard them as most significant well as a naturalist ontology. Critical posthumanism for promoting transhumanist’ goals. Furthermo- stands for perspectivism, as well as the affirmation re, I explain my philosophical take which is a of non-duality concerning nature and technology. hermeneutic transhumanism, which leads to a I highlight that transhumanists and critical posthu- fictive ethics, i.e. norms and values cannot claim manists do not recognize sufficiently, how similar any epistemological superiority, but they are their approaches are. In the same way, as there contingent nodal points which are the result of is a hermeneutic circle between naturalism and power struggles. My own approach argues that perspectivism, trans- and critical posthumanism suffering is morally relevant, radical plurality is a stand in a structurally analogous relationship. wonderful achievement, which always needs to Hence, metahumanism is the approach which be considered, and that the personal freedom comes about, if trans- and critical posthumanists ends when harm gets done directly to another learn to think philosophically. person, whereby the concept of person gets rethought as a hierarchical one, depending on the You told us that you are working on a detailed study entitled Philosophical Transhumanism. We are dying to know about this. Would you capacity of suffering of an entity, which needs to be analyzed empirically eventually. 4/8 Veritas, Porto Alegre, v. 66, n. 1, p. 1-8, jan.-dez. 2021 | e-41154 You wrote a paper named Philosophy as In- laws. Even if we lack the claim that a moral insight is tellectual War of Values, published in the book eternally valid, this does not mean that it is implau- Philosophy’s Future: the problem of philosophi- sible, or that it cannot be effective in the lifeworld. cal progress. In your article, you stated that Actually, I regard it to be a strength that a moral philosophy could have a future only by way of insight is merely a contingent nodal point, as it perspectivism/naturalism. Recently, a crime reduces the violence which goes along with the shocked our society: a 10-year-old child beco- sacred, the necessary, the valid. Embracing a fictive me pregnant after four years of sexual abuse ethics leads to openness towards others. It is easier by heuncle. In Brazil, abortion is not forbidden to enter into a dialogue, and you have a much less in cases of rape. A reactionary religious group violent stance, if you regard fictive ethics as plausible. tried to avert the legal abortion by rallying in What about anti-science or anti-intellectual front of the hospital. Even in crystal clear cases movements? Perspectivism does not justify an like this, where almost everyone could unders- anti-intellectual or an anti-scientific approach. tand why abortion should be legal, at least in Actually, in many cases it is easy to spot a per- some instances, this is not yet the case. We formative self-contradiction among anti-science see, nowadays, anti-intellectual movements postmoderns e.g. if they get on a plane while and many people defending flat land theory, defending an anti-scientific stance; if they truly that China created the Covid-19 virus and many doubted the pragmatic reliability of science, who deny the environmental crisis. Taking this they could not justify taking a plane themselves. into consideration, how can a philosophy of Perspectivism merely claims that the sciences perspectivism help us? cannot provide us with a truth in correspondence with the world. However, science can provide Making the claim that personhood and the moral us with pragmatic truths. If you repeat a specific demand not to directly harm another person are experiment, and you find out a specific correlation contingent nodal points does not mean that these occurs in most of the cases, then this is a reliable claims should not be effective. They lack epistemo- scientific insight. Science can provide us with logical superiority, but I and luckily many people pragmatically reliable judgements. However, it today regard them as plausible. We hold on to these cannot tell us whether a materialist, an idealist moral demands, and fight for them. Going against or psychophysiological ontology of permanent morality does not lead you to being punished in the becoming ought to be embraced, as this concer- afterlife, but makes you confront sanctions in this ns a knowledge which lies outside the scope of world, be it social, institutional or legal sanctions. what empirical scientific endeavors can realize. If we want certain things to change, then we need Similar reflections can apply to the case of to fight for them. We need to become active. We anti-intellectualism. Doubting the universal va- need to form alliances to bring about changes. lidity of intellectual judgements does not imply So what about the case of abortion? Suffering that intellectual judgements should not be relied is morally relevant. Embryos neither possess a upon. Given an evolutionary understanding of nervous system nor a sufficiently developed brain human beings, intellect is a capacity which also for experiencing suffering. If an entity does not came about as part of evolutionary developments. experience pain, then it ought not be considered Intellect came about, as it was useful to us in some morally, as there is no moral reason for us doing way. It provides us with insights which enable us so. This is not a universally valid insight. However, to survive, get stronger, or help us to have a good this is a moral narrative which many people find time. Intellect might not be able to grant us an plausible. It is a narrative I present. In order for it to insight into the ontological foundation of the world, be effective, alliances need to be realized so that but if it provides us with pragmatically reliable such insights can be appropriately considered in insights, it is in our interest to usually use intellect. Keoma Ferreira Antonio • Cinara Maria Leite Nahra An interview with Stefan Lorenz Sorgner: a metahumanist philosopher 5/8 These reflections show that scholars, who infer becoming in all respects, it might be impossible from perspectivism an anti-scientific stance, an to meaningfully apply the correspondence theory anti-intellectual approach or a moral arbitrariness, of truth. A pragmatic concept of truth might still have not reflected sufficiently on the meaning of be applicable. Perspectivism which stresses that perspectivism. The relevance of moral judgments all philosophical judgements are interpretations can be explained, and anti-intellectual as well as does not imply that an interpretation is a false anti-scientific approaches can be refuted on the statement. It merely stresses that any philosophi- basis of perspectivism. In addition, there is a speci- cal judgement can be false, not that it has to be fic strength which goes along with perspectivism, false. However, has any philosophical judgement as it leads to a reduced inclination to take a violent ever proven to be true? stance concerning people who take a different What is important when we deal with philosophy approach. This is an attitude which I regard as are real life issues, and not necessarily the truth in extremely important, given the violent, and dange- correspondence with the world. If we are merely rous rigidity of fundamental religious, nationalistic, entities who have come about as a consequence and authoritarian approaches. A pluralistic liberal of evolutionary processes, why should we be con- democratic society would benefit significantly, if cerned with truth for the truth’s sake? What if truth a weaker stance concerning moral judgements for the truth’s sake leads to suffering or extinction? was widely shared, as thereby the violence against It cannot be guaranteed that truth, beauty, and others could significantly be reduced. goodness necessarily need to be identified. We are struggling entities, struggling to survive, Returning to the previous question, let us to gain power, and to have a good time. Truth for talk a bit now about post-truth, one of the most the sake of truth is not what we are after. Hence, nefarious problems to democracy. Would pos- we need to bear in mind that philosophy has to t-truth be a symptom of philosophy’s sickness? do with wisdom, with how to lead our lives, and How could we understand – and perhaps solve with the question of the good. This is what we – this issue through perspectivism? are doing, if we deal with the wide range of philosophical issues with which trans-, meta-, and Truth is such a big word in philosophy. However, critical posthumanist thinkers are concerned. This philosophy should not be translated as the love is also the reason why these posthuman issues of the truth, but rather as the love of wisdom. are existentially important for me. Thinkers used to refer to themselves as sophos, as wise human beings. Eventually, Pythagoras We are living in a pandemic crisis. What lessons came and coined the term “philosophers”, lovers can we learn from its impacts? What kind of res- of wisdom. Wisdom is not concerned with truth ponse could Trans/Post/Metahumanism offer? but with personal flourishing. How can we live good, fulfilled and flourishing lives? The highest I think we urgently need to rethink the meaning form in Plato’s philosophy was the form of the of digital data, as we are in a war for digital data. In good. Nietzsche stressed that the earth turns the USA, digital data is primarily being collected around creators of new values. The question of by big companies. However, they rely on what we the good is the central philosophical issue. give to them as well as what they can get hold of If the world is in permanent becoming in all as a consequence of trading digital data with other respects, how can any judgement correspond to companies and institutions. China, in the meantime, the world? A judgement consists of words which has developed a far more efficient way of collecting do not change, but all entities in the world are digital data. They turn it into a political obligation, and permanently changing. We need to clarify what they thereby have the potential of getting hold of we mean by truth. If the world is in permanent much more data than any other country. In addition, 6/8 Veritas, Porto Alegre, v. 66, n. 1, p. 1-8, jan.-dez. 2021 | e-41154 they alter the structure of the internet by means If we had sensors in our bodies which perma- of their policies. They turn the global internet into nently survey our bodily functions, an internet of a local system, as they have access to the data of bodily things, we could realize which alterations the internet in non-Chinese countries, but also have go along with being covid positive, too. In this way, exclusive access to the data in China, which other positives could be identified and isolated much countries or companies do not possess, if they do faster, in order to reduce the spread of the virus. not subscribe to the Chinese laws. Chinese data is By means of upgrading and permanently sur- local, while the rest of the internet is global, besides veying bodily functions by means of RFID chips, the net in North Korea maybe. a reliable way of ending the pandemic could Many economists claim that data is the new oil. be realized. However, this procedure presumes While oil is a natural substance, but data is intel- that chipping human beings becomes legally lectual property, it is wrong to simply identify data obligatory. Instead of being forced to carry your with oil. However, it needs to be acknowledged passport with you, you merely need a chip. In that both entities are connected with power. The Sweden, initial steps have been taken towards more digital data gets produced as a consequence such a future, as citizens can decide to be chipped of the increased digitalization, automation, and as a way of receiving a passport. This leads to an coming about of smart cities, and the internet-o- enormous amount of social challenges; however, f-things, the more important it gets, as by means I think that the benefits outweigh the dangers of data analysis we can realize significant corre- which go along with it, if we permanently remind lations. These correlations are essential when it ourselves what a wonderful achievement it is comes to political decision-making procedures, to live in a society in which negative freedom, research in the social and natural sciences, the the absence of constraint takes a central role. development of new technologies, or the rea- Negative freedom does not imply that anything lization of medical insights and treatments. No goes, as the freedom of a person ends when the aspect of the lifeworld remains untouched as a person wishes to actively harm another person, consequence of digitalization. Those, who manage and on the basis of this logic, it can be argued to get hold of the data, and realize the correla- that vaccinations or the chipping of humans can tions, have the best starting point for economic become a legally obligatory procedure. flourishing. Given the current structures, one can wonder what could prevent China from turning In your recently published article, What does into the economically leading nation in the near it mean to harm a person, you analyzed how our future. It is already the case that Chinese scien- most potent ethical theories, from deontological tists have overtaken US scholars concerning the to Singer’s utilitarianism, cannot deal satisfyingly quantity of papers which they manage to publish with the newest ethical challenges, for instance, in peer-reviewed journals per year. what is the moral status of an AI. Although you Digitalization of the lifeworld also implies that made some remarks about the limits of Singer’s we get upgraded by means of RFID chips which ethics, you keep suffering as a plausible criterion. wander into several parts of our bodies so that However, one of the Trans/Post/Metahumanist they can analyze our bodily functions. A predictive preoccupations is ecological devastation. How maintenance of our health can be realized in this can we attribute moral status to forests, trees or manner. We can be warned of us getting ill, while insects? Can we justify why we cannot destroy all our bodily functions are still working properly, in forest or non-sentient lives without appealing the same way as predictive maintenance works in to anthropocentric reasons? machines. Sensors tell us that a specific part needs to be replaced, as it can be expected to malfunction This is a tricky challenge indeed. Critical pos- in the foreseeable future given the available data. thumanists take a relational ethical approach, Keoma Ferreira Antonio • Cinara Maria Leite Nahra An interview with Stefan Lorenz Sorgner: a metahumanist philosopher 7/8 but I regard this as highly dangerous, as it has be more problematic to deal with some global paternalistic implications. Let me briefly explain challenges like climate change. this by reference to an example. A relational ethics Instead of the demand to introduce new eu- implies that your obligations depend on your rela- genic laws concerning procreation or to get rid tionalities. In China, a relational ethics is dominant, of human beings or to return to a natural world as traditional Chinese religious approaches were before the time during which evil technologies relational, too. Your duties are the result of which have destroyed our harmonious relationship with role in a family, a city or an institution, you have. nature, we desperately need to focus on techno- It was recently the case that a Chinese teena- logical solutions for the various issues which can ger passed the entrance exam to a university. be associated with climate change, e.g. in-vitro- However, he was not allowed to start studying -meat, roofs made out of solar panels, real vegan there, as his dad had a massive debt which he cheese on the basis of gene edited yeast, new did not pay back. The immoral behavior of the architectural solutions for physical, biological, dad had consequences for other members of the economic, and social conditions for successful family, here the son who wanted to study. The son and productive agriculture solutions in urban did not do anything wrong, but nevertheless he environments, e.g. Plantagon, and new ways of was punished, as his dad failed to undertake his transportation which is better for the environment, obligations. This clearly shows the paternalistic like Hyperloop. This is where the real challenges implications of a relational ethical approach, lie. Instead of wondering whether we already live which I regard as highly dangerous. With an awa- in a computer simulation or arguing about how reness of the terrible paternalistic structures of many angels fit onto the tip of a needles, we need the so called “Third Reich”, I am convinced that to deal with practical real life challenges. everything must be done to avoid the coming Why should we do so? I think the answer has about of such frightening paternalistic political to be a personcentric one. It matters to persons, structures. Relational ethical approaches have where they live and which report they have with such dangerous implications. I regard individual the environment. It is not the case that there is a personal freedom as a wonderful achievement categorical ontological difference between per- which must not be undermined. sons and the environment, but suffering matters. There are critical posthumanist approaches Using precious soil for digital technologies does who argue that it would be best, if humans died not harm the soil. It has consequences for persons. out. There are other such approaches which de- Forests matter, because they are relevant for mand that human existence on earth must be persons, whereby the notion of a person should regulated such that the relational complex of the not be an anthropocentric one. The concept of a earth lives in an appropriately attuned order. This, person should be a hierarchical one, and should however, demands that eugenic practices need to depend on the capacity of suffering of entities, as be implemented, which forbid people to procre- suffering is morally relevant, whereby we need ate other people. This undermines the wonderful to develop an empirical means for realizing the achievement of negative freedom for which we intensity of suffering of an entity to develop a have been fighting for on various levels during the reliable way of determining personhood. This enlightenment process. Scientists, intellectuals, as might not be an approach which is satisfactory in well as the wider public have fought for their right all circumstances, but it is an as-good-as-it-gets to live in accordance with their idiosyncratic wishes, ethics, and this is all I am trying to present. If the longings and desires, and I regard plurality and contingent nodal points, which we stick to, are not negative freedom as a wonderful achievements, plausible anymore, we need to develop new ones. I am happy that this insight is widely shared today. Political and social institutions are relevant for If you start from this insight, however, then it can taking care of a sustainable existence for persons. 8/8 Veritas, Porto Alegre, v. 66, n. 1, p. 1-8, jan.-dez. 2021 | e-41154 These are the institutions which are responsible for making policy decisions concerning such critical issues like climate change. Furthermore, personal actions get altered, if they move away from a self-understanding that they are the coronation of creation, they are the only entities in whom God’s divine sparks exists. By embracing a more humble self-understanding, on the basis of which we see ourselves as merely gradually different from all other living entities, we can also alter the way we act. There is not only one golden solution by means of which we can deal with tricky global issues such as climate change. As good-as-it-gets-solutions are what we should aim for. However, a non-dualistic relational understanding of the world definitely supports measures for realizing paradigm-shifts with respect to providing the background for a sustainable personal flourishing. We are already on the right track. I can hardly wait for our posthuman future to occur. Keoma Ferreira Antonio Mestre em Filosofia pela Universidade Federal do Rio Grande do Norte (UFRN), em Natal, RN, Brasil; doutorando em Filosofia pela Universidade Federal do Rio Grande do Norte (UFRN), em Natal, RN, Brasil. Cinara Maria Leite Nahra PHD em Filosofia pela University of Essex em Colchester, Essex, Inglaterra; mestre em Filosofia pela Universidade Federal do Rio Grande do Sul (UFRGS), em Porto Alegre, RS, Brasil; professora de Filosofia da Universidade Federal do Rio Grande do Norte (UFRN), em Natal, RN, Brasil. Mailing address Cinara Maria Leite Nahra Universidade Federal do Rio Grande do Norte Centro de Ciências Humanas, Letras e Artes (CCHLA), sala 706 Av. Senador Salgado Filho, s/n Campus Universitário Lagoa Nova, 59078-970 Natal, RN, Brasil Os textos deste artigo foram conferido pela Poá Comunicação antes da publicação.