O poeta francês Charles Baudelaire (1821-1867) foi também tradutor, ensaísta e crítico de arte. Em relação à produção poética, é considerado o precursor do simbolismo, a partir da sua obra LesFleursdu mal, de 1857; na figura do ensaísta, elaborou o conceito de modernidade, referência para a criação artística, os Estudos Literários e a Filosofia. O presente trabalho explora a influência da linguagem poética no seu trabalho de ensaísta e crítico, e vice-versa, buscando compreender a noção das "Correspondências" exposta no poema (...) homônimo do livro de 1857. Analisaremos, com ênfase nos textos sobre a obra do pintor EugèneDelacroix (1798-1863), de que maneira as correspondências e transposições entre pintura, poesia e música já estavam presentes no olhar do jovem crítico de arte.Palavras-chave: Poesia. Pintura. Correspondências. Sinestesia. (shrink)

One question in moral psychology concerns the role of emotions to motivate moral action. This question has recently become more urgent, because it is now clearer that cognitive developmental theories cannot offer a complete explanation of moral functioning. This paper suggests that emotion, as is typically understood in psychology, cannot be seen as the basis for an acceptable explanation of moral behaviour and motivation. However, it is argued that it is possible to understand emotions as embedded in agentic processes, and (...) regulated by conscious concerns. So understood, emotions acquire an important role in the person's moral life. These conclusions are reached through an extensive review of psychological and philosophical conceptions. (PsycINFO Database Record (c) 2010 APA, all rights reserved). (shrink)

Poser ces questions, est-il soutenu dans ce recueil qui explore les référents culturels et les imaginaires paysagers issus de l'histoire, des pratiques d'aménagement et des politiques du paysage au Canada et en Europe, n'est-ce pas se ...

Les professeurs d'espérance n'ont qu'un seul argument : lorsque le danger ou la douleur atteignent un certain degré, la conscience se réveille et l'être humain s'adapte, c'est-à-dire qu'il opte pour des comportements favorables à sa survie. La conscience : un guide sûr! Un argument en apparence très fragile. Il suffit habituellement d'un sourire pour qu'il s'écroule dans le scepticisme ou l'indifférence du jour. Pour avancer sur un tel chemin, il faut croire en la conscience, en la pensée et en la (...) vie, trois formes de lumière qui ont perdu toute recevabilité dans notre monde soi-disant postmoderne. Pourtant, l'auteur soutient ici que le mouvement de la société civile en faveur de l'écologie n'est pas une mode, mais la manifestation d'une conscience en marche, elle-même constitutive de la vie. Solidement enraciné dans la physique contemporaine et l'histoire de la pensée, cet essai propose un fondement métaphysique à l'espérance, un changement de mentalité nécessaire à notre avenir, et une pratique courageuse de la participation à la vie. On trouvera ici un étonnant traité sur la conscience dans son sens le plus large et le plus engageant. (shrink)

Contemporary studies in unconscious cognition are essentially founded on dissociation, i.e., on how it dissociates with respect to conscious mental processes and representations. This is claimed to be in so many and diverse ways that one is often lost in dissociation. In order to reduce this state of confusion we here carry out two major tasks: based on the central distinction between cognitive processes and representations, we identify and isolate the main dissociation paradigms; we then critically analyze their key tenets (...) and reported findings. (shrink)

This article explores the justice of the family. From the perspective of justice, the family causes serious concerns, for it causes severe inequalities between individuals. Several justice theorists remark that by its mere existence the family impedes the access to equality of life chances. The paper examines whether this means that justice requires the abolition of the family. It asks whether everyone, and, in particular, the worst off, would prefer the family to a generalized well-run orphanage. This thought-experiment is used (...) to inquire which value, if any, is such that (a) it would be menaced by the abolition of the family, and (b) in a just society, it would to prioritized over the principle of equality of life chances. (shrink)

Since Freud and his co-author Breuer spoke of dissociation in 1895, a scientific paradigm was painstakingly established in the field of unconscious cognition. This is the dissociation paradigm. However, recent critical analysis of the many and various reported dissociations reveals their blurred, or unveridical, character. Moreover, we remain ignorant with respect to the ways cognitive phenomena transition from consciousness to an unconscious mode. This hinders us from filling in the puzzle of the unified mind. We conclude that we have reached (...) a Kuhnian crisis in the field of unconscious cognition, and we predict that new models, incorporating partly the relevant findings of the dissociation paradigm—but also of dynamic psychology—, will soon be established. We further predict that some of these models will be largely based on the pairs representation–process and analog–digital. (shrink)

Is the principal concern of political philosophy the source of political authority? And, if so, can this source be located in individual consent? In this article I draw on Rousseau to answer the second question negatively; and in rejecting that answer, why we might answer the first question in the negative as well. We should be concerned with questions of legitimacy rather than with the source of authority and political obligation. Our principal concern, that is, should be with the question (...) how well political institutions meet the needs of individuals. I pursue these issues in the context of interpreting Rousseau's distinctive contribution to political thought. I start out by asking the question ‘What problem is the General Will designed to solve?’ I argue that Rousseau's challenge to Hobbes represents a crucial step in the move from the source of authority and political obligation to a focus on legitimacy. (shrink)

Is the principal concern of political philosophy the source of political authority? And, if so, can this source be located in individual consent? In this article I draw on Rousseau to answer the second question negatively; and in rejecting that answer, why we might answer the first question in the negative as well. We should be concerned with questions of legitimacy rather than with the source of authority and political obligation. Our principal concern, that is, should be with the question (...) how well political institutions meet the needs of individuals. I pursue these issues in the context of interpreting Rousseau's distinctive contribution to political thought. I start out by asking the question ‘What problem is the General Will designed to solve?’ I argue that Rousseau's challenge to Hobbes represents a crucial step in the move from the source of authority and political obligation to a focus on legitimacy. (shrink)

In this paper, I concentrate on two themes: to what extent numbers bear on an agent's duties, and how numbers should relate to social policy. In the first half of the paper I consider the abstract case of a choice between saving two people and saving one, and my focus is on the contrast between a duty to act and a reason which merely makes an action intelligible. In the second half, I turn to the issue of social policy and (...) investigate how if at all numbers can have a bearing there, if there is no obvious duty on individuals to save the greater number. My proposal is that it is not the bare numbers themselves (or even the ratio of claimants on either side of the dilemma) which explain our intuitions in such cases, but rather considerations of the extent to which each of us can make a reasonable claim on others. In short, I argue: numbers don't count, people do. (shrink)

Este artículo trata sobre la postura práctica de Aquino ante dos grandes dificultades filosóficas actuales que se encuentran en la base del debate ético contemporáneo. Como son la Is-ought thesis de Hume y la síntesis radical de Moore, la Open question. La posible solución tomista se puede encontrar en la triple función del intelecto humano, teórico y práctico a la vez: a) Aprehender las nociones ontológicas e intelectas ens, verum y bonum; b) Formular los primeros principios teóricos y prácticos; c) (...) E imperar que se haga el bien ontológico e intelecto y se evite lo contrario. (shrink)

Le stanze del canto. La musica e l'indicibile ; Il linguaggio degli angeli ; Musica e utopia ; Musica e prassi analitica ; Un sogno musicale -- Variazioni sul tema. Musica, mistero e mondo femminile in E.T.A. Hoffmann ; Thomas Bernhard e l'estetica del narcisismo ; I tragitti di Orfeo -- Coda : Dialogo di Eusebio e Florestano -- Appendice : La principessa nascosta : psicoterapia e fare poetico.

This article concerns Aquinas’s practical doctrine on two philosophical difficulties underlying much contemporary ethical debate. One is Hume’s Is-ought thesis and the other is its radical consequence, Moore’s Open-question argument. These ethical paradoxes appear to have their roots in epistemological scepticism and in a deficient anthropology. Possible response to them can be found in that Aquinas’s human intellect (essentially theoretical and practical at the same time) naturally performs three main operations: 1º) To apprehend the intellecta and universal notions ens, verum (...) and bonum. 2º) To formulate the first theoretical and practical principles. 3º) To order that the intellectum and universal good be done and the opposite avoided. Thomistic philosophical response to both predicaments will not be exclusively ethical, but will harmonically embrace ontology, anthropology and epistemology. (shrink)

O trabalho pretende, a partir da publicação das “Confissões da Carne”, analisar o impasse que diz respeito a sua não publicação em vida por Foucault, em especial em função da entrada do sujeito como terceiro componente do triângulo arqueológico-genealógico, impondo uma reviravolta decisiva em sua pesquisa. A força aletúrgica do sujeito implica uma definitiva dessoberanização do dispositivo de poder. Por um lado, se a forma moderna prevê a sua transferência de um poder sobre si próprio aos outros, o complexo de (...) estratégias governamentais, que «orientam» a direção da consciência, não implica a abdicação da liberdade por parte da pessoa a qual foi dirigida; por outro, uma segunda operação surge da diferenciação específica entre o modelo antigo e o modelo cristão, quer dizer, se o antigo modelo de direção funciona com vistas à autonomização do sujeito, aquele exame de consciência cristão estabelece como eixo a dependência e desenvolve uma racionalidade pastoral. Assim Foucault chega a uma estética da existência que é puro exercício de liberdade e perfeita atitude, que se oferece aos outros como prova do seu próprio valor. É com isso que o volume quarto da história da sexualidade é confrontado. O que muda drasticamente na experiência cristã da carne é a relação do sujeito com a verdade. A confissão, mais do que expiação dos pecados, neste quadro intervém como atestado e como testemunho de si próprio. Em conclusão, para Foucault, conotado pela imperfeição que o domina, o sujeito cristão liga-se a uma interminável direção de consciência cujo preço é uma perda de identidade indefinida. Assim, a partir deste recorte, o problema que passa a enfrentar é como encontrar uma forma de fundamentar a hermenêutica de si, não no sacrifício, mas numa “emergência positiva”, teórica e prática, de si, expondo tanto o momento transicional das “Confissões da Carne” quanto a própria razão pela qual renuncia à sua publicação. (shrink)

In this paper, I concentrate on two themes: to what extent numbers bear on an agent's duties, and how numbers should relate to social policy. In the first half of the paper I consider the abstract case of a choice between saving two people and saving one, and my focus is on the contrast between a duty to act and a reason which merely makes an action intelligible. In the second half, I turn to the issue of social policy and (...) investigate how if at all numbers can have a bearing there, if there is no obvious duty on individuals to save the greater number. My proposal is that it is not the bare numbers themselves which explain our intuitions in such cases, but rather considerations of the extent to which each of us can make a reasonable claim on others. In short, I argue: numbers don't count, people do. (shrink)

Este livro é o resultado de um estudo sobre a teoria da montagem cinematográfica.

The representational nature of human cognition and thought in general has been a source of controversies. This is particularly so in the context of studies of unconscious cognition, in which representations tend to be ontologically and structurally segregated with regard to their conscious status. However, it appears evolutionarily and developmentally unwarranted to posit such segregations, as,otherwise, artifact structures and ontologies must be concocted to explain them from the viewpoint of the human cognitive architecture. Here, from a by-and-large Classical cognitivist viewpoint, (...) I show why this segregation is wrong, and elaborate on the need to postulate an ontological and structural continuity between unconscious and conscious representations. Specifically, I hypothesize that this continuity is to be found in the symbolic-based interplay between the syntax and the semantics of thought, and I propose a model of human information processing characterized by the integration of syntactic and semantic representations. (shrink)

O presente estudo tem como tema o surveillance e a sociedade do controle biopolítico, sendo dada ênfase à conexão com o sistema penal e as tecnologias dispostas nas práticas de segurança. Tem-se como problema de pesquisa como e de que forma operam os “novos” mecanismos de surveillance em prol da segurança no modelo biopolítico do Estado penal? Conclui-se que o modelo de controle atual baseado em riscos e algoritmos emprega o surveillance em uma atuação securitária seletiva, adotando o discurso “científico/tecnológico” (...) como escusa para manutenção discriminatória de uma biopolítica da atuação penal voltada para morte de sujeitos e grupos sociais específicos. Por fim, a metodologia empregada compreende uma abordagem fenomenológico-hermenêutica, um método de procedimento monográfico e técnica de pesquisa por documentação indireta. (shrink)

The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can be processed unconsciously. (...) This entails that the TMHC, as well as the theories on mental representation it motivates and that in turn support it, is wrong. (shrink)

How can certain cultural goods (for example, museums, ice rinks, opera, the study of humanities) make a claim on our joint resources when there are other urgent needs to be met? Most of us resist the claim that one should sacrifice such cultural goods in the face of urgent needs and their priority as a concern for social justice. At the same time, in refusing the consequence, we are not inclined to think cultural goods more important than the urgent needs (...) of other human beings. What, then, justifies our resistance? (shrink)

El artículo pretende discutir, a la luz del debate contemporáneo entremoralidad y eticidad, los modelos de comportamiento moral en el Perú. Lacrítica a la moralidad (moral moderna) se desarrolla contrastando los ideales y la práctica de los liberales independentistas del S. XIX. A pesar deexistir una mezcla de contenidos morales, las alternativas que se buscanposteriormente implican un retorno a la moral aristotélica y cristiana ( eticidad). Esto es lo que se observa en filósofos como Alejandro Deustua, en políticos como Víctor (...) Andrés Belaunde y José Carlos Mariátegui, y particularmente en la narrativa de José María Arguedas. (shrink)

Vol. 1 -- Los autores y sus circunstancias.

Given the evidence available today, we know that the later Middle Ages knew strong forms of idealism. However, Plato alone will not do to explain some of its features. Aristotle was the most important philosophical authority in the thirteenth and fourteenth centuries, but until now no one dared explore in his thought the roots of this idealism because of the dogma of realism surrounding him. I challenge this dogma, showing that the Stagirite contained in his thought the roots of idealist (...) aspects that will be developed, namely by Dietrich of Freiberg and Eckhart of Hochheim, into a fully idealist epistemology. (shrink)

In this review essay, I fijirst analyze the main tenets of Larry Temkin’s Rethinking the Good and, in particular, his claim that the goodness of state of afffairs may not be transitive. I examine one of the key examples of the book, and how it is intended to underwrite this claim. Next I describe the diffference between the threat of non-transitivity and the idea of incommensurability. I also consider the plausibility of what Temkin calls the Essentially Comparative View, and explore (...) possible responses to examples of seeming non-transitivity. I also raise some doubts regarding Temkin’s interpretation of ‘the separateness of persons’ and Rawls’ complaints against utilitarians. Finally, I envisage whether Temkin’s theoretical perspective helps us understand practical dilemmas that organizations such as the World Health Organization face. (shrink)

Foundational ontologies, central constructs in ontological investigations and engineering alike, are based on ontological categories. Firstly proposed by Aristotle as the very ur- elements from which the whole of reality can be derived, they are not easy to identify, let alone partition and/or hierarchize; in particular, the question of their number poses serious challenges. The late medieval philosopher Dietrich of Freiberg wrote around 1286 a tutorial that can help us today with this exceedingly difficult task. In this paper, I discuss (...) ontological categories and their importance for foundational ontologies from both the contemporary perspective and the original Aristotelian viewpoint, I provide the translation from the Latin into English of Dietrich's De origine II with an introductory elaboration, and I extract a foundational ontology–that is in fact a single-category one–from this text rooted in Dietrich's specification of types of subjecthood and his conception of intentionality as causal operation. (shrink)

Ontologies are some of the most central constructs in today's large plethora of knowledge technologies, namely in the context of the semantic web. As their coinage indicates, they are direct heirs to the ontological investigations in the long Western philosophical tradition, but it is not easy to make bridges between them. Contemporary ontological commitments often take causality as a central aspect for the ur-segregation of entities, especially in scientific upper ontologies; theories of causality and philosophical ontological investigations often go hand-in-hand, (...) and were essentially inseparable in medieval thought. This constitutes the foundation for a bridge, and this article analyzes the causality-based ontology of the late medieval philosopher Dietrich of Freiberg from the viewpoint of today's upper-ontology engineering. In this bridging attempt, it offers a translation into English of the first part of Dietrich's De origine (abbreviated title) that is a compromise between traditional scholarly translations of medieval Latin philosophical texts and contemporary ontology. (shrink)

This article discusses the controversy between Schelling and Eschenmayer regarding the Freiheitsschrift of 1809. Eschenmayer, a follower of the ideas of Jacobi, accuses Schelling of degrading God in applying to Him human concepts. Schelling, on the contrary, thinks that the faith needs the understanding.