Journal of Teleological Science (JTS), ISSN 2763-6577, is a scholarly online, open access, peer-reviewed, interdisciplinary, and fully refereed journal focusing on theories, methods and applications that can help our understanding about teleological thought. In 2021, JTS published four issues a year/volume. From 2022 on, it will publish only one issue per year (per volume), according to the adoption of an editorial policy compatible with the demands of the Qualis/CAPES. The journal is indexed in several platforms and repositories as listed here.
This article seeks to understand the analysis of political totalitarianism developed by the German philosopher, Ernst Cassirer, in The Myth of the State, not in isolation, but as the result of a broader theoretical trajectory, matured throughout his writings on themes related to those developed in his posthumous work. The book is thus situated within a more comprehensive philosophical project aimed at defending rationality and freedom in the face of the political threats of the twentieth century. The objective is to elucidate the meaning of myth in Cassirer’s thought: its function in primitive societies, the role it plays in human experience, and its place within the broader set of cultural forms; as well as the regressive process undergone by social organization, which, having evolved from a mythical matrix toward rational forms of ordering collective life, was nevertheless able to undergo an abrupt inflection marked by the return of myth to the center of political life. Finally, the article analyzes the three fundamental elements that, according to Cassirer, constitute the sophisticated technique responsible for the return of myth as an instrument of political domination: the systematic manipulation of language; the organization of new rituals; and the selection of a leader who embodies collective desire.
Copyright (c) 2026 Journal of Teleological Science https://creativecommons.org/licenses/by-nc-nd/4.0
The current philosophical discussion on the future of humanity is mainly organized around two main paradigms: transhumanism and posthumanism. The former promotes the idea of human enhancement and transcendence over biological limitations, while the latter challenges anthropocentrism and seeks to redefine the human in terms of its embedded relation in ecological and technological networks. This article seeks to introduce the concept of Metazoic ontology, which differs from the above two paradigms in its emphasis on continuity rather than transcendence or decentering. The article will also introduce an epistemology of relation and care, a model of Metazoë as a multi-dimensional transcription, and a phenomenological-poetic approach, contextualizing these within the Tofflerian concept of acceleration, arguing that the current “future shock” is an epistemological crisis, especially in relation to the role of generative AI, platform memory, and planetary instability. The article will also argue that, in addition to the critique of anthropocentrism or the dream of human enhancement, there is an urgent need for an ontology of continuity that is capable of addressing issues related to digital persistence, ecological duration, and cultural hyper-memory, without falling into either techno-utopianism or dissolution. The concept of Metazoic ontology is an attempt in this direction, an ethics of continuity stewardship in terms of responsibility for the traces we leave behind.
THE COUNTER-MAJORITARIAN FRAMEWORK OF HUMAN RIGHTS THROUGH THE LENS OF RENÉ GIRARD'S ANTHROPOLOGY
This article investigates the counter-majoritarian structure of human rights and the Judiciary from the perspective of René Girard's mimetic anthropology and contemporary critical theory. It questions the classical rationalist paradigm that interprets the social contract and the state monopoly on violence as pure pacts of reason, suggesting, by contrast, their historical connection to archaic sacrificial mechanisms of violence containment. Stemming from the epistemological rupture inaugurated by the Christian revelation — which unveils the injustice of majority persecution movements and establishes the episteme of the victim —, modernity comes to possess an anti-sacrificial sensitivity that overdetermines its secular institutions. Methodologically supported by bibliographic research and interpretive analysis, this work examines the judgment on same-sex unions by the Supreme Federal Court (ADI 4277 / ADPF 132) as a paradigmatic case of this institutional transmutation. It concludes that human rights act as barriers designed to prevent the closure of democratic consensus into persecutory unanimities.
This article proposes a reading of Aristotle as the antecedent from which the capacity to express the just [to dikaion] and the unjust [to adikon] marks the threshold where political experience intertwines with the ethical and juridical dimensions. Through three layers of analysis – just-justice in the ethical field, just-adjusted in the judicative-normative sphere, and just-rightness in the political domain – it seeks to demonstrate how Aristotelian practical philosophy articulates prudence [phronesis], equity [epieikeia], and artisanal skill [kheirotekhne] in the configuration of a justice that harmonizes the ethical, juridical, and political spheres, with the just as proportional, mediational, and equitable rightness as its gravitational center.
THE TELEOLOGICAL PROBLEM OF ECONOMIC RATIONALITY
The objective of this work is to investigate the teleological problem represented by economic rationality, addressing three fundamental issues: (i) utility maximization that equates economic rationality with profit-seeking; (ii) the realization of ends through incremental rationality mechanisms; and (iii) the dependence of bounded rationality on life cycles. While these three issues are not the only ones that could be addressed, they should be considered relevant for a better understanding of the relationship between teleological rationality and economics.
“THE POLIS”, ITS NECESSITY, STRUCTURE, AND DEGRADATION
Plato not always stands intellectually on a same hight of intelligence; sometimes, he seems to have not understood that he had degraded the level of his reflection. This study is not dedicated to such intellectual moments, rather to presenting some of the fundamental points of his intuitions on the transcendental structure of human reality, with which he discovers the logical and economical foundations of the “polis”, as well as, for example, the sameness of the ontological structure both of men and women. Plato presents to the world the logical and ontological foundation of the “polis”.
The person belongs to an event that outlines the form of an instant here, now; where the metamorphosis of places and stories de-personalizes the place into an elsewhere and time fluidifies into an indeterminacy of ages and an ou-topical history, making the person linked to the finding of himself in what American poetry has identified as a haunted sky, I-divided, emphasis of command: the perception becomes, redemptively, generational palingenesis, unity of archetypal presence, but also inspiration to a collective call of disenchantment, to rediscover the traces of a pastoral sense of mystical awakening, possible in community catechesis of historical witness and belonging to a place declined to the present, where also memory, anthropological protection and ontological guarantee of the past, is a safeguard clause of the present.
HUMAN DIGNITY, FIRST-ORDER FACTOR OF HUMAN PERSONALITY
The most complex being, man, is defined by an understanding of his dignity. Nothing is more important to humanity than ensuring that dignity is respected. It is dignity that makes man 'truly human', allowing him to manifest himself in complete freedom and express, unhindered, all the capacities and abilities with which he has been endowed or which he has developed. This paper explores various trends in the definition of human dignity and personality, while also examining the concerns of both ancient Greco-Roman and contemporary societies regarding the implementation of guarantees for human dignity in the social sphere, legal system, and interpersonal relationships. Although the exploration is limited, it aims to keep the concept of respect for human dignity at the forefront. This focus is essential, as the world can only be envisioned as a better place when human dignity is respected.
Copyright (c) 2025 Journal of Teleological Science https://creativecommons.org/licenses/by-nc-nd/4.0
The article seeks to address the origin of the ambivalent (and ambiguous) relationship between religion and violence, asking, on the one hand, to what extent the force of the sacred determines and is determined by the “sacralization” of power, and discussing, on the other hand, the extent to which the devices for legitimizing political power tend to absorb the “strength” of religious power and vice versa, in a circularity whose feedback often insinuates and infiltrates a latent “inter-monotheistic” rivalry and, from this, narratives capable of inducing unimaginable levels of conflict and belligerence. Can interreligious dialogue overcome the impasses that fideisms (whether of a Jewish, Christian or Islamic nature) multiply and amplify at the heart of human communities, regardless of the societal or cultural ecosystem in which they occur?
A HEURISTIC FOR THOMIST PHILOSOPHICAL ANTHROPOLOGY
In this study, I outline a heuristic for Thomist philosophical anthropology. In the first part, I introduce the major heuristics employed by Aquinas to establish the objects, operations, powers, and nature of his anthropology. I then identity major lacunae in his anthropology. In the second part, I show how an integrated approach to commonsense, experiential, experimental, and metaphysical psychologies can fill these lacunae and contribute to the enquiries of a contemporary Thomist philosophical anthropology.
THE PHILOSOPHY OF LIFE AND DEATH, LIGHT AND DARKNESS, IN IRANIAN LITERATURE AND ARCHITECTURE
Life and death has always been one of the main concerns of every thinking person throughout the history of mankind and all the schools of thought, philosophy and religion have tried to explain the meaning of life and specify its goals, and each of them from a different point of view. These coils have looked into each other. However, it is quite clear and obvious that the definition of life without considering death is absurd and futile. But are the concepts of death and life in opposition to each other? And if so, is life superior and more valuable than death? In order to find the above questions, the research, using the analytical-descriptive method and using library sources, first investigated the dual oppositions in structuralist and foundational thinking, and then tried to reread the concepts of life and death in Iranian literature and its corresponding ones. It means there is light and darkness in Iranian architecture.
Copyright (c) 2023 Journal of Teleological Science https://creativecommons.org/licenses/by-nc-nd/4.0
THE PHILOSOPHY OF CHIVALRY AND BRAVERY IN POWER SPORTS
The purpose of this article is to examine the philosophy of chivalry and bravery in the sport of powerlifting. The philosophy and worldview of Iranians has been a philosophy of struggle since ancient times, and since long ago the call to help Ahura Mazda in the fight against the devil has been recognized as a sacred invitation. The discussion here is about how this philosophy and worldview, after Islam, is compatible with the rituals of the school of Fatut. Or the ritual of chivalry has continued as a social policy of Iranians. Conducting research is descriptive-analytical and documentary. The results of the research show that the religion of chivalry has spread and rooted with the use of principles such as spirituality and moral principles based on Islamic values, justice and kindness, with the efforts of chivalry and wrestlers in the sport of strength, which shows high human emotions and historical populism. It is Iranians. In Islam, fatut is considered as one of the characteristics of religion and a perfecting quality for mystics, and it is a contract between a disciple and a profession, it is a moral that leads to the refinement of morals and the strengthening of brotherhood among people, and calls to virtues and courage, and avoiding vices and cowardice. Islamic fatwat in Zorkhane sports, and the customs and ceremonies of the people of Zorkhane have their roots in Iranian-Islamic history and identity, and its spread in other sports has a wide reflection in criticizing the anomalies that rule the society, and increasing the true and authentic social and economic values. The fight against oppression and corruption will be done and these mystical professions can be introduced as a suitable moral model for the sports of today's youth.
THE VALUES OF CIVILIZATION ARE ANTI-LIFE
In the midst of global coloniality, in a frank dialogical-dialectical dialogue with the readers, making sincere confessions without political debts, we know that the nature of life has been attacked, bodies and organs are sold, children and women are prostituted and the family and the creation of man and woman are alienated, man and woman, eyesores of history that manicheanize life, provoking the violation of life in every sense of the word. In this particular that anything goes, science and genetics, values and the family, which is a sacred Christian institution founded by God, not a religious one, are transgressed. In the midst of these aberrant facts, by means of a transmethodical hermeneutic hermeneutic, comprehensive, ecosophical and diatopic inquiry in analytical, empirical and propositive moments; in rhizomes and planetary - complex decolonial perspective; we fulfill the objective of analyzing in the homeland the values of civilization that are anti-life and we answer the question: Is there hope for humanity?
The article discusses the idea of European unification, a common project that plunges its roots in a travel accident that occurred in the north of France in 1706. Induced by this unforeseen event, the aim of establishing permanent arbitration and ties of cooperation between nations sovereign powers to prevent future dissension is a milestone in European history. The theme is relevant insofar as the project for the unification of Europe comprises an ideal that has shaped European politics and society for centuries. The initial attempt to create a form of supranational political integration remains fundamental for the European Union today, but it cannot be purely and simply reduced to criteria of a geopolitical, macroeconomic or technocratic nature. Faithful to its ecumenical and cosmopolitan tradition, Europe always finds itself again every time it sees itself in others. The article seeks to expose and discuss how far the deepening of the “Europe of the culture(s)” configures the teleological horizon of a task that coimplicates the hermeneutic, political and religious dimensions in the construction of the “common European home”.
Transitional justice is the complex set of practices and processes that is supposed to help societies transition from atrocity into a postatrocity, better future.1 It has also been more thinly defined as a transition from one political regime to the next. Transitional justice practices and processes have embraced, in different degrees, the form of law. Law in this context has been both generative and generated in fora: for constitutional reform;4 for demanding and receiving accounts from perpetrators of atrocities; for giving victims an opportunity to name and recount their personal tragedies and receive reparation; for retributive, consequentialist, and symbolic punishment; for the establishment of a truthful record of the past; and for (re)conciliation.
Copyright (c) 2021 Journal of Teleological Science https://creativecommons.org/licenses/by-nc-nd/4.0
This paper summarizes a Christological and trinitarian anthropology in order to propose a developmental teleology that offers a vision for being and becoming human. From a Christological perspective, Jesus Christ is the perfect image of God, and becoming like Christ as distinct persons is God’s intention for all of humanity. How humans are conformed to Christ occurs through and results in mutual, reciprocal relations with God, humans, and creation. Drawing on Christology and the doctrine of the image of God, I propose that living as reciprocating selves is God’s telos for humankind. As such, the significance of conformity to the image of God in Christ, human diversity, relatedness, and reciprocity are discussed in light of humankind’s relationship with God and one another. As humans respond to God’s love and participate in the ongoing creating, redeeming, and perfecting work of the Trinity, humanity assists in building God’s kingdom and glorifying God. This formulation does not limit the imago to a singular substance, quality, ability, or disposition that mirrors the image of God, but favors a malleable understanding of imaging God that enables humans to participate in the life of the triune God and become more Christ-like as unique selves. From this standpoint, imaging God is not only relational, but dynamic, functional, and directional. Although this telos is an eschatological goal, implications for Christian psychology are discussed.
MONADOLOGY AND TELEOLOGY IN EDMUND HUSSERL
The article first analyzes the levels and scope of husserlian monadology. It examines the instinctual basis that underpins the relationship between monads, the teleology that guides monadic development, and the emergence of primordial modes of reason and love. Second, the awakening of the monads is considered. It is shown how an ontological form, which has its earlier formation in instinctive teleology, develops progressively, as human beings become conscious of it, into a form of goal that directs the course of teleology toward an increase in knowledge and value. Third, the development of teleology in the practical sphere is described according to pre-ethical and ethical phases. The main focus is on trying to establish a sequence of stages of perfection, marking the differences between ethical consciousness and disposition, self-satisfaction and happiness. The article then moves on to an examination of irrational contingency, that is, the setbacks experienced by teleology. Finally, it examines the relationship between teleology and philosophical theology with an emphasis on our practical and intersubjective access to God, the metatranscendental and metahuman character of God, and the coexistence of human freedom and divine guidance. It is argued that these themes show that Husserl's philosophical presentation is congruent with religious experience.
Two men separated by the distance but united by time, reflect, without knowing each other, each one from their own existence and circumstances, within the limits of reason and the danger that threaten modernity and progress. As a remedy for these dangers, hope and charity are offered. The proposal, from these lines, is definitely, to present the necessity of combining the religious and the political, the individual and the social, the intimate and the public dimensions that complete the complex perspective of the human being.
POLITICAL RHETORIC AND METAPHOR OF HISTORY
The Austrian writer Hermann Broch dedicated one of his most famous literary essays, at the same time endowed with a profound philosophical reflection, to Hugo von Hofmannstahl, titling it Hugo von Hofmannstahl and his time. Starting from that Brokian goal that Hofmannstahl noted as being, in the sense of ansein, and the unfolding of a real interweaving of motions and passions, of fiery expressions and interiority that often remain unacknowledged, in the same way as can often happen in writing and in art in general, the aim here is to seek a unitary and substantial convergence between historical truth and literary testimony in order to arrive at an encounter of poetic thought and Hofmannstahl's final writing, characterizing it in his time, that Zwischenkriegszeit which he reached, in his clearest poetic and philosophical reflection, just when European destinies, from a political, cultural and civil point of view, found themselves being managed in the midst of disorder and chaotic totalitarian emphasis, which came to shape the bleakest European disintegration since the French Revolution and to characterize a collective tragedy.
For Plato, the gods have a body, according to what is found in traditional mythology. However, this does not make him a defender of tradition, as we can see in book II of the Republic , where he condemns poets who represent the gods by attributing to them the appearance and behavior of men. How then can we reconcile these two statements?
THE DECLINE OF TELEOLOGY IN HUMAN NATURE
Through the writings of Joseph Ratzinger, we present an analytical proposal on the current bioethical crisis. The damage being done to the inviolability of human life and its dignity demands not only effective social action to protect them, but also the establishment of a core diagnosis from which a treatment can be devised to remedy the crisis at its root. Ratzingerian thought offers this, addressing both the causes of the crisis and its resolution. Its key proposal is to rescue a theologized concept of nature that restores the inviolable sacredness of human life.
For Aristotle, friendship is the act of necessary mutual love that constitutes, with its three levels, the cement of the “polis,” the political community, and the “city.” It can be studied according to Aristotelian categories themselves as well as to the theory of matter and form, potency, and act. This paper, after analyzing what friendship is as an act of love, applies such Aristotelian theories to the understanding of friendship.
LIFE FORMS AND DELIBERATE CHOICE IN ARISTOTLE'S TELEOLOGICAL ETHICS
By presenting happiness [εὐδαιμονία] within the framework of a properly human philosophy [ἀνθρωπίνη φιλοσοφία]2, Aristotle also clarifies the extent to which any attempt to access a finalistic understanding of acting well [εὖ πράττειν] in view of a well-living [εὖ ζῆν] will have to make its way through a compact tangle of fluid opinions and divergent perceptions as to its nature and extent. On the other hand, given the contingent cut-off of the action-not only because the possible course of its outcome is indeterminate [ἀδιόριστος] but also obscure [ἄδηλος] the possible outcome of its course - one can hardly conceal the praxeological impact of the glossed expression "we deliberate not about the ends, but about the means" [βουλευόμεθα δ'οὐ περὶ τῶν τελῶν ἀλλὰ περὶ τὸς τὰ τέλη: EN III, 3, 1112b 11-12] On the assumption that Aristotelian practical philosophy compagines a double teleological routing - one more tied to the practice of virtue [ἀρετή], the other more rooted in the exercise of deliberation [βούλευσις] -, the notion of end [τέλλος] acquires thickened ethical coloration in the multiple throws that bring into play the fundamental question that makes us wonder about the properly human good [τἀνθρώπινον ἀγαθόν]. Now, if in Plato the practice of virtue founded on a Good is what, at the end of the dialectical ascent, should finally make us happy [Res pub, 508 e], in Aristotle, on the other hand, it is important that happiness arises from the completion of a practical good [πρακτὸν ἀγαθόν] called supreme [μέγιστος] not because it is "above" or "beyond" all other goods, but because, in being "chosen-in-reason-of-itself" [αἰρετός καθ'αὑτό] needs mediation [μεσότης] either of "goods-perceived-as-total" [φαινόμενα ἀγαθά] according to which the elective appropriation of different modes of human life [ἀνθρώπινος βίος] takes place, or of prudential conditions by which a deliberate choice [προαίρεσις] is exercised on the basis of the judicious adjustment of a formal universalization of the norm to the contingent particularity of a limit situation.
Gender ideology emerges as the next phase of the more mature relativism that in turn found its roots in post-Marxism and structuralism from Gilles Deleuze to Michel Foucault, but which had already recovered wide openness in the analytical philosophy of Jules Viullemin and in the Marxian existentialism of Jean-Paul Sartre. The cult of the body as absolute self and the search for an overlapping of culture on nature, of civilization on civilization, outline in genderism a propensity for colonization of the human person, led to confuse the protection of individual rights and the protection of fundamental freedoms as a particular guarantee of an even axiological choice which, from being an ideological expression of a sexual orientation, leads solely to the categorized, destructive omesessualization of God’s creative plan precisely because it stands to be and become not a personal choice, but politically and ideologically personalizing, so as to change the sense of reality and creation, of words and things to the point of proposing collectivization, highlighting in this hysterical and obsessive characters, especially when a pedagogical use is proposed or no less if they are identified as characters of university training and research courses.
ARISTOTLE’S ARGUMENTS FOR HIS POLITICAL ANTHROPOLOGY AND THE NATURAL EXISTENCE OF THE POLIS
Aristotle’s Politics is not only famous for its theory of constitutions, but for its statements about human nature. According to the central claim of Aristotle’s political anthropology, man is by nature a political animal (phusei politikon zôon). This famous statement is presented as the conclusion of the first set of arguments that Aristotle develops in the second chapter of book I of the Politics (Pol., I, 2, 1252a24–1253a3). Aristotle’s statement is inextricably linked with the claim that the polis exists by nature (phusei), which he mentions in the same phrase, as part of his conclusion: “From these considerations it is evident that the polis is one of the things that exist by nature, and that man is by nature a political animal” (Pol., I, 2, 1253a1–3). Evidently, the claims that the polis exists by nature and that man is by nature a political animal are complementary.
TRANSEPISTEMES DE LA DECOLONIALIDAD PLANETARIA EN LAS SAGRADAS ESCRITURAS: JUSTICIA TRANSMETÓDICA
Como objetivo de investigación se analizaron transepistemes de la decolonialidad planetaria en Las Sagradas Escrituras como justicia transmetódica. La deconstrucción rizomática hace escena como el transmétodo de la pesquisa. En la reconstrucción, liberación es un transepisteme de la decolonialidad planetaria en las Sagradas Escrituras; pues nos compaginamos en unión cristiana de una coalición de alto nivel cogitativo: decolonialidad planetaria-complejidad como liberadora del ser humano, en una identidad decolonial planetaria que lo hace accionador como ciudadano planetario que se imprime en su liberación. El ser humano es creación de Dios, con una tierra maravillosa acomodada por Dios para habitarla, el universo entero; que debemos salvaguardar; es un transepisteme de la decolonialidad planetaria en las Sagradas Escrituras. La identidad decolonial planetaria del ser humano es profundamente autoética en su responsabilidad social y altamente ecosófica, esa concepción es soberanamente cristiana, un transepisteme de la decolonialidad planetaria en las Sagradas Escrituras.
THE SEMANTICS OF RACE AND NATION IN CONTEMPORARY FRANCE
For centuries France has lauded a republican tradition that defines national belonging in terms of civic and legal parity. Within this conception of nationhood, race and ethnicity are seen as extraneous and inconsequential in extending the French citizenship to non-nationals. However, a historical survey of the politics of citizenship both within France and in the overseas departments yields a more complex narrative, where race and racialization have been problematically tethered to the practices and the politics of national belonging and the extension of the French civic parity. In the context of the recent presidential race, defined by the remarkable rise and appeal of the far-right, critical discussions around race and the racial politics of nation and national belonging have gained renewed currency, as several candidates mobilized longstanding themes of immigration and the anti-social impact of non-European ethnic settlement on meanings of Frenchness and the French national identity. This study seeks to analyze the recent electoral debates in light of the ongoing critical discussion around race and immigration in France. The prominence of immigration as a rallying point in electoral campaigning is viewed as a rather older development that can be traced back to at least the public discourse surrounding North African settlement in the 1980s and 1990s. An essential feature of this discourse is that it rearticulates and encodes “race” in more subtle, politically correct cultural idioms, notably “nation” and “endangered national French identity.”
TELEOLOGY IN ARISTOTLE'S PRACTICAL PHILOSOPHY
This article contributes to the debate on the relation of Aristotle’s practical and theoretical philosophy. It argues that his practical philosophy depends to a considerable extent on his teleological conception of nature. This thesis is primarily directed against scholars who maintain that Aristotle does not derive political and human relations from natural or cosmic conditions. The paper defends David Sedley’s anthropocentric interpretation of Aristotle’s natural teleology and shows how Aristotle applies teleological explanations to power relations among human beings – among men and women and among freemen and natural slaves – and their purposes and goals. The article focuses on Aristotle’s human ‘function’ (ergon) argument, which is a teleological argument at the center of his practical philosophy. It argues that this argument, which Aristotle presents to define ‘human flourishing’ or ‘happiness’ (eudaimonia), depends on his definition of man as the only ‘living being that has language and reason’ (zôon logon echon). It further claims that the dispute about whether Aristotle identifies eudaimonia only with a life of contemplation or whether eudaimonia includes a political life can be clarified by referring to the natural purpose of logos.
The existence of public policies is by no means a new theme in society. Even if the name is not recognized, it can be considered that the theme has been present since the earliest civilizations. The decisions taken to govern a population, however simple they may be, can be recognized as public policy. So much history associated with the theme also leads to a set of theories that seek to explain how this theme can be governed. With this article it will be possible, on a theoretical level, to group a whole set of theories and study them in a single article, and, on a practical level, to tell the reader a little more about the theme. To do this, a literature review is used. As conclusions it is understood that there are several theories that seek to explain the phenomenon of public policy formation, all with a set of specific characteristics that differ from other theories.
The last few decades have witnessed a growing body of literature on performance measurement and accountability in the public sector (Kloot, 1999; Julnes & Holzer, 2001). The advent of New Public Management has made performance evaluation and, consequently, the accountability of public organizations in terms of results and performance, a key element in the process of modernizing public services. It is in this context that the relevance of this essay arises, intending to highlight the importance of performance evaluation and accountability. Throughout the article it is possible to better understand how both concepts arise in the Public Administration, as well as how they are defined.