Este estudo consiste num comentario do curso que Heidegger deu entre 1936 e 1937 intitulado "A vontade de poder como arte" em que ele compara as filosofias de Platão e Nietzsche sobre arte. Uma tal aproximação não implica negar que, se consideramos o todo das obras, tanto de Nietzsche como de Heidegger, a maioria das referências a Platão visam marcar uma distância perante ele.Meu único objetivo é mostrar que não existe uma fórmula simples para explicar a relação entre os três (...) pensadores. (shrink)

I discuss Arendt’s claim that science and its uses should become a matter of political discussion. The suggestion that science can be discussed and monitored by lay people is based on her interpretation of modern science. Modern science results from a flight from the human condition, which in her view should be reversed by means of the public debate. I conclude that Arendt’s political approach should in fact be called a moral approach. Arendt’s arguments can be reduced to a traditional (...) humanistic critique of science, interpreted as a version of Kant’s antinomy between the cognitive and the moral interests of reason, according to which scientists must be prevented from treating human beings as a natural species like any other. (shrink)

Tanto Husserl quanto Heidegger acreditam que os dois maiores perigos da nossa época são o naturalismo e o tecnicismo.A formulação de Husserl é recusada em favor da de Heidegger, visto que a primeira não explica porque a ciência moderna não é um erro nem porque a ética é importante diante da técnica.

Tanto Nietzsche como Heidegger consideram o niilismo uma ameaça, mas divergem quanto à definição do fenômeno e quanto à resposta ser dada. Heidegger reluta em apontar uma saída, seja através da arte ou da ação, já que também as soluções propostas podem ser formas de reforçar o niilismo.

O pensamento de Heidegger sobre as artes considerou a poesia, em primeiro lugar, e depois as artes plásticas. A música quase não é citada. De obras e compositores afirma‑se que não alcançaram relevância histórica. Ao mesmo tempo, o pensamento de Heidegger sobre a obra de arte não poderia deixar de abarcar a música e influenciar abordagens posteriores, mesmo que maneira negativa, desconstruindo certezas sedimentadas. No presente artigo, tento expor a dupla direção que caracteriza as linhas principais do pensamento heideggeriano sobre (...) a música, bem como algumas de suas implicações. (shrink)

I consider difficult data involving the interaction of attitudes and conditionals, specifically non-doxastic attitude expressions like 'regret'. I first show that felicitous attitude conditionals in "ignorance contexts", where the relevant person doesn't know the antecedent is true, give rise to a number of difficult problems given widely held assumptions in semantics. I then argue that, even so, we should expect these conditionals to be true and reasonable to utter in ignorance contexts, given certain other kinds of attitude construction that tend (...) to involve free relatives like `whatever'. I then use that observation to explain many of the more puzzling aspects of these conditionals, and to show that we should treat felicitous doxastic attitude conditionals differently from felicitous non-doxastic ones. I leave explaining felicitous doxastic attitude conditionals for future work, but offer constraints on a satisfying explanation of them. (shrink)

This article considers the question ‘What makes hope rational?’ We take Adrienne Martin’s recent incorporation analysis of hope as representative of a tradition that views the rationality of hope as a matter of instrumental reasons. Against this tradition, we argue that an important subset of hope, ‘fundamental hope’, is not governed by instrumental rationality. Rather, people have reason to endorse or reject such hope in virtue of the contribution of the relevant attitudes to the integrity of their practical identity, which (...) makes the relevant hope not instrumentally but intrinsically valuable. This argument also allows for a new analysis of the reasons people have to abandon hope and for a better understanding of non-fundamental, ‘prosaic’ hopes. (shrink)

I develop and argue for a kind of externalism about certain kinds of non-doxastic attitudes that I call policy externalism. Policy externalism about a given type of attitude is the view that all the reasonable policies for having attitudes of that type will not involve the agent's beliefs that some relevant conditions obtain. My defense primarily involves attitudes like hatred, regret, and admiration, and has two parts: a direct deductive argument and an indirect linguistic argument, an inference to the best (...) explanation of some strange ways we use certain conditionals. The main thought throughout is that attitudes we reason with, like belief, are very different from attitudes we don't reason with, in a way that constrains the former but not the latter. Finally, I investigate some consequences of policy externalism, including that it secures the possibility of genuine conditional apologies. (shrink)

Addressing studying as a distinct educational concept and phenomenon in its own right, the essays in this volume consider study and studying from a range of perspectives. Countering dominant educational discourses, which place a heavy emphasis on learning and instruction, the contributors explore questions such as: What does it mean to study something? How is studying something different from being taught about it, or learning something about it? What does the difficulty demanded by study mean for the one who studies (...) and for the teacher? What mode of existence does study induce? The book highlights the significance of study not only, or even primarily, for its educational outcome, but as a human activity. (shrink)

Scientists engaged in global health research are increasingly faced with barriers to access and use of human tissues from the developing world communities where much of their research is targeted. In part, the problem can be traced to distrust of researchers from affluent countries, given the history of 'scientific-imperialism' and 'biocolonialism' reflected in past well publicized cases of exploitation of research participants from low to middle income countries. To a considerable extent, the failure to adequately engage host communities, the opacity (...) of informed consent, and the lack of fair benefit-sharing have played a significant role in eroding trust. These ethical considerations are central to biomedical research in low to middle income countries and failure to attend to them can inadvertently contribute to exploitation and erode trust. A 'tissue trust' may be a plausible means for enabling access to human tissues for research in a manner that is responsive to the ethical challenges considered. Preventing exploitation and restoring trust while simultaneously promoting global health research calls for innovative approaches to human tissues research. A tissue trust can reduce the risk of exploitation and promote host capacity as a key benefit. (shrink)

Die Studie richtet sich gegen die verbreitete Auffassung, Senecas Tragödien und Lucans Bürgerkriegsepos demonstrieren die Enttäuschung ihrer Autoren darüber, dass die stoische Doktrin angesichts des Bösen im menschlichen Handeln oder unvermeidbarer Schicksalsschläge keine überzeugende Antwort bereithalte. Die Werke beider Dichter setzen gezielt und in paralleler Behandlung die stoischen Fragestellungen zum Spannungsfeld von menschlicher Entscheidungsfreiheit und Determinismus literarisch um.

Der Beitrag gibt einen Überblick über den Ursprung und die Entwicklung der Sportphilosophie in Nordamerika und Deutschland. Hierbei wird versucht, das Profil der deutschen Sportphilosophie herauszuarbeiten und der Frage nach ihrem Selbstverständnis nachzugehen. Am Beispiel des Prinzips der Natürlichkeit soll gezeigt werden, dass die Sportphilosophie einen eigenständigen Beitrag zur philosophischen Theoriebildung leisten kann und sich auf dem Wege hin zu einer emanzipierten Sportphilosophie befindet. Ausgehend von der sportspezifischen Problemstellung des Dopings wird in Anlehnung an Aristoteles’ Unterscheidung zwischen dem „Gewachsenen“ und (...) „Gemachten“ ein Ansatz der „Biogenese“ vorgestellt, welcher kritisch Abstand nimmt zum kulturrelativistischen Blick auf das Gegensatzpaar Natürlichkeit/Künstlichkeit in der Naturethik und Medizinethik. Nicht nur in Bezug auf das Sportdoping, sondern auch für die Bereiche der Reproduktionsmedizin und des Neuroenhancement von Emotionen wird deutlich gemacht, dass das Natürlichkeitsprinzip als Grenzprinzip eine zentrale Rolle spielt und im Verbund mit den Prinzipien Authentizität und Echtheit auch als normatives Prinzip ein unverzichtbares Element bildet für tugendethische, pädagogische und allgemeine Fragen des guten Lebens. (shrink)

Providing a unique interpretation of Kant's theory of judgement as integral to his overall project, Claudia Brodsky explores his continued relevance to contemporary theoretical concerns. The Linguistic Condition traces how Kant combined sensus communis, or common sense with the communicative nature of judgement to reveal that, for him, acts of judgement are dependent on their linguistic articulation, so that in Kantian philosophy language and judgement are inextricably linked. In this first in-depth analysis of language in the Critique of Judgement, (...) Brodsky forms creative connections between literature and philosophy. (shrink)

The concept of ideology plays an important part in contemporary social and political thinking. In many works which raise the question about the relationship between what men think and how their societies operate some mention of ideology is made. Since the variety of thinkers who write about this relationship have a variety of views on the subject, it is not at all surprising that they disagree about just what an ideology is. It might be helpful if we could agree on (...) just one usage, or, failing that, understand why a variety of usages is necessary and understand them. (shrink)

Cet article entend mettre en évidence les ressemblances dans la façon dont les processus de scolarisation et d’urbanisation produisent des effets de sens chez le sujet, ce qui amène à penser le rapport ville/école à partir d’un sujet que j’appelle « sujet urbain scolarisé », c’est-à-dire un sujet traversé par l’écriture comme mode d’inscription dans le monde. La définition de « sujet urbain scolarisé » revient à penser la relation étroite entre « être dans une position autorisée à dire » (...) (processus d’autorisation produit par l’école) et « être dans une position autorisée à avoir de l’urbanité » (civilisé). Ces ressemblances ont surgi dans l’administration des sens de l’espace occupé et dans celle des modes d’occupation de cet espace. Cette réflexion passe par les relations duelles langue/État, civilité/non-civilité, sujet/espace, unité/dispersion, scolarisation/urbanisation. (shrink)

Au § 31 de Sein und Zeit, Heidegger thématise la possibilité comme existential en la distinguant à la fois de l’acception logique du possible et de la contingence de l’étant sous-la-main. Malgré sa force et son rôle central dans l’analytique existentiale du Dasein (dans la mesure où l’existential de la possibilité représente « la déterminité ontologique positive...

In Friendship, Italian philosopher Claudia Baracchi explores the philosophical underpinnings of friendship. Tackling the issue of friendship in the era of Facebook and online social networks requires courage and even a certain impertinence. The friendship relationship involves trust, fidelity, and availability for profound sharing. Sociologists assure us this attitude was never more improbable than in our time of dramatic anthropological reconfiguration. Research on friendship cannot therefore ignore ancient thought: with unparalleled depth, Friendship examines the broader implications of relationship, both (...) emotional and political. Today, the grand socio-political structures of the world are trembling. The hold of valued paradigms that traditionally positioned individuals, determined their destinies, and assigned them their roles and reciprocal responsibilities is becoming uncertain. In these many global shifts, previously unforeseen possibilities for individual and collective becoming are unleashed. Perhaps friendship has to do with worlds that are not: that are not yet, and that should be desired all the more. Focusing on the works of Aristotle, Baracchi explores ancient reflections on friendship, in the belief that they have much to teach us about our relationships in the present day. (shrink)

I investigate when we can (rationally) have attitudes, and when we cannot. I argue that a comprehensive theory must explain three phenomena. First, being related by descriptions or names to a proposition one has strong reason to believe is true does not guarantee that one can rationally believe that proposition. Second, such descriptions, etc. do enable individuals to rationally have various non-doxastic attitudes, such as hope and admiration. And third, even for non-doxastic attitudes like that, not just any description will (...) allow it. I argue that we should think of attitude formation like we do (practical) choices among options. I motivate this view linguistically, extending "relevant alternatives'' theories of the attitudes to both belief and to the other, non-doxastic attitudes. Given a natural principle governing choice, and some important differences between doxastic and non-doxastic "choices'', we can explain these puzzling phenomena. (shrink)

We argue that philosophers ought to distinguish epistemic decision theory and epistemology, in just the way ordinary decision theory is distinguished from ethics. Once one does this, the internalist arguments that motivate much of epistemic decision theory make sense, given specific interpretations of the formalism. Making this distinction also causes trouble for the principle called Propriety, which says, roughly, that the only acceptable epistemic utility functions make probabilistically coherent credence functions immodest. We cast doubt on this requirement, but then argue (...) that epistemic decision theorists should never have wanted such a strong principle in any case. (shrink)

I make a proposal about what wondering is and how it differs from other mental phenomena like curiosity. I argue that, though it's tempting to analyze wondering as a desire to know the answer to the question one wonders about, that would be wrong, since wondering is an activity rather than a state, i.e., something we do. I also argue that wondering about a question needn't even essentially involve a desire to know the answer to that question, even as a (...) necessary part of what rationalizes the wondering. Instead, on my account, to wonder about a question is to consider various possible answers as possible answers, guided by mechanisms whose function is to make the subject epistemically better off with respect to those answers, and which considering ceases at least when a person is consciously certain of the answer to their question. This allows wondering to not be objectionably metacognitive, and allows us to make sense of cases in which the motivating desire isn't to know an answer but just to wonder itself. (shrink)

Jacob Böhme (1575-1624) is one of the most important German thinkers. His writings have influenced literature, philosophy, religion and art beyond national borders from his time up to the present. One hundred years after the beginning of the Protestant Reformation - on the eve of the Thirty Years' War - Böhme wanted to give voice to the need for a deep spiritual and philosophical renewal. In a series of exhibitions - in Dresden, Coventry, Amsterdam, and Wrocław - the Dresden State (...) Art Collections recall this unconventional thinker, whose ideas about the relationship between science and belief, humanity and nature, woman and man are today more current than ever. Exhibition: Coventry Cathedral, UK (30.04. - 05.07.2019)"-- Back cover. (shrink)

Practical wisdom eliminativism has recently been proposed in both philosophy and psychology, on the grounds of the alleged redundancy of practical wisdom (Miller 2021 ) and its purported developmental/psychological implausibility (Lapsley 2021 ). Here we respond to these challenges by drawing on an improved version of a view of practical wisdom, the “Aretai model”, that we have presented elsewhere (De Caro et al. 2021 ; Vaccarezza et al. 2023 ; De Caro et al. forthcoming ). According to this model, practical (...) wisdom is conceptualized: (i) as virtuousness _tout court_, i.e., as the _ratio essendi_ of the virtues, and (ii) as a form of ethical expertise. By appealing to the first thesis, we counter the charge of psychological implausibility, while we rely on the second thesis to address the accusation of redundancy. In conclusion we argue that the Aretai model implies a significant paradigm shift in virtue ethics. Practical wisdom emerges as both necessary and sufficient for virtuousness, thereby downsizing – without eliminating entirely – the role that individual virtues play in our ethical lives. (shrink)

This book examines the premises and principles of Kant's explicitly interdisciplinary philosophy in its specific relation to the defining features, means and aims of literature. It provides readers with analyses of Kant's relationship to literature along intersecting, internal and external lines.