The article aims to revisit the relationship between inequality and education, a theme that accompanies education in modern societies. Despite access to data on inequality in society and education, as well as many analyzes of the origins and trends that provoke real social apartheids one has the impression that the metaphor of the labyrinth, common in Latin American literature, applies to education. The article is divided in two parts. The first seeks to situate the theme of inequality as a problem (...) of education and for education, with a brief reference to classic works and the identification of some pedagogical places that can serve to perpetuate inequality or resist it. The second part, based on thoughts from the beginning of the second half of the last century, revolves around the question of whether we are facing yet another unfinished revolution in Latin America. Two themes are discussed: updating the notion of awareness and the pedagogical nuances of concepts such as liberation, social exclusion and coloniality. In the conclusion, Paulo Freire’s centrality is emphasized to understand the relationship between inequality and education, and to create untested feasibilities in education and through education to promote a less unequal and more just society. Keywords: Inequality. Democracy. Awareness. Liberation. coloniality. (shrink)

A obra aborda dois específicos temas - a ética e a utopia em sua relação com a educação. Os textos aqui apresentados sinalizam temas novos a serem explorados e outros nem tão novos a serem revisitados para que possa haver novos avanços, para além de Paulo Freire.

O livro Paulo Freire: uma arqueologia bibliográfica é fruto de um denso esforço investigativo que reuniu pesquisadores(as) brasileiros(as) sobre o pensamento freireano, buscando analisar e evidenciar o conjunto de influências presentes em sua obra. Na forma de uma arqueologia, escava o conjunto de escritos de Freire desde o final dos anos de 1950, até as obras publicadas postumamente. Como resultado, elenca e analisa no formato de verbetes 501 presenças identificadas nos seus livros, incluindo autores e autoras, instituições, pessoas, lugares e (...) fatos históricos, proporcionando aos leitores e às leitoras um amplo panorama teórico e conceitual do seu pensamento político e pedagógico. Portanto, este livro é indicada a estudantes, pesquisadores e demais interessados em compreender a complexa e densa estrutura teórica que Paulo Freire consolidou em seus mais de 30 livros publicados. A expressão “Arqueologia bibliográfica” pretende remeter à compreensão que o próprio Paulo Freire tinha da consciência, respectivamente da conscientização, como uma construção histórica composta por complexas tramas que se relacionam de muitas formas, ora se contrapondo, ora se complementando ou confirmando, todas elas compondo um estar-no-mundo único. O livro apresenta instrumentos que auxiliam a encontrar peças e rastros deixados nas páginas por esse nosso grande educador, que inspirem olhares mais profundos e mais largos sobre a educação em nosso tempo. Com as informações sobre a bibliografia referida neste livro, cada leitor e cada leitora poderá compor com mais propriedade a sua própria narrativa sobre Paulo Freire e sua obra. (shrink)

Il libro scava nel profondo dell' umanitā per mostrare la pericolositā della paura, i notevoli rischi e le sofferenze che la paura individuale e la paura collettiva comportano, senza dimenticare il rapporto fra potere e paura.

Explora-se o conceito de que a diversidade propicia robutez nos sistemas processadores de informação e como seria aplicável às areas neurais e sociais, incluindo o fenômeno religioso. Avaliação de estatísticas populacionais indica que o último não é essencial ao humano, apesar de ser praticamente constante nas culturas. Discutem-se os aspectos cognitivos e afetivos na ciência e na religião, sob a proposta de que demarcação adequada pode auxiliar na redução de conflitos. Nesse mesmo sentido pode contribuir a elaboração sobre as tensões (...) entre verdades – determinismos – e liberdades, que decorreriam do uso dos conceitos de crenças fortes e fracas, ou seja, entre crenças e hipóteses que parecem promissoras – merecedoras de créditos de confiança. Indica-se a possibilidade de se considerar um sistema de culturas distintas e diversas, apesar das tendências globalizadoras que podem incidir sobre os aspectos mais materiais. Palavras-chave : Estabilidade; Sistema; Evolução; Biologia; Sociedade; Cognição; Afetividade; Essência; Transcendência; Hipótese; Verdade.The concept that diversity propitiates robustness in information processing systems is explored and indicated to be applicable in the neural and social areas, including the religious phenomenon. Evaluation of statistics in populations indicates that the latter is not essential to the human, in spite of being a constant among cultures. Cognitive and affective aspects in science and religion are discussed under the proposition that adequate demarcation may help in reducing conflicts. Elaboration on the tensions between truths – deterministic – and freedom may contribute in the same direction. Tensions may arise from the utilization of the concepts of strong and weak concepts of belief, that is, between beliefs and seemingly fruitful hypotheses – deserving credits of trustfulness. The possibility of considering a system of distinct and diverse cultures is indicated, in spite of the globalizing tendencies that may prevail over other more material aspects. Key words : Stability; System; Evolution; Biology; Society; Cognition; Affection; Essence; Transcendence; Hypothesis; Truth. (shrink)

Martin Buber believed that life's deepest truth lies in human relationships. In this classic work he puts this belief into practice, applying it to the concrete problems of contemporary society.

The most interesting biological molecules are long polymers. In analogy with human alphabetic languages, they can be called texts and analysed, as to the primary structure, as sequences of letters or of words . It is considered that the study of words, in a linguistic approach, may contribute positively to the understanding of molecular interactions . The molecular and human languages and dialects are contrasted. The molecular one is peculiarly distinct from the human, for instance, by its use of a (...) tridimensional morphology, temporal dynamics, absence of spacings and punctuation, and overlapping messages. A mathematical method is presented, for discovering words in texts. The word AAA was studied in the evolution of the 5S ribosomal RNA. It was shown that this word is more frequent in less complex organisms and less frequent in the more complex ones, in the fungi, plants, and vertebrates lineages. In the two latter ones, the degree of genie variability was also reduced. To the contrary, a moderate degree of usage of this word persisted in the whole invertebrates lineage, where a high degree of genie variability was maintained. In mitochondria, plastids and mycoplasmas, the frequency of the word AAA was increased, consistently with their need for interactions with a wider range of variation. These behaviors indicate that the monotonous AAA word allows for ambiguity in interactions. With the evolution of organic complexity and of greater molecular specificity, ambiguous words were progressively avoided.As moléculas biológicas mais interessantes são longos polímeros. Em analogia com a linguagem humana alfabética, estes podem ser chamados de textos, e analisados, quanto à estrutura primária, como sequência de letras ou de palavras . Considera-se que o estudo das palavras, em abordagem de tipo lingüístico, possa contribuir para o entendimento das interações moleculares. As linguagens e dialetos, moleculares e humanos, são contrastados. A linguagem molecular se distingue peculiarmente da humana, por exemplo, por utilizar forma tridimensional, dinâmica temporal, ausência de espaçamento e pontuação, e sobreposição de significados. Apresenta-se um método matemático para descoberta, de palavras em textos. A palavra AAA foi estudada na evolução do RNA ribossômico 5S. Observou-se que esta palavra é mais freqüente em organismos menos complexos e menos freqüente nos mais complexos, das linhagens de fungos, plantas e vertebrados. Nas duas últimas, reduziu-se também o grau de variabilidade gênica. Pelo contrário, grau moderado de freqüência da palavra persistiu em toda a linhagem dos invertebrados, com manutenção paralela de alto nível de variabilidade gênica. Nas mitocôndrias, plastídeos e micoplasmas, a freqüência da palavra AAA foi aumentada, de acordo com sua necessidade de interações com maior amplitude de variação. Esses comportamentos indicam que a palavra monótona AAA permite ambigüidade de interações. Com a evolução da complexidade orgânica e da maior especificidade molecular, as palavras ambíguas foram progressivamente evitadas. (shrink)

This paper aims to elucidate the emphatic demand of the Listening Pastoral inside the Catholic Church. The Supreme Pontiff, Pope Francis, dreams with a clergy with a greater capacity to handle the Christian community in its most relevant urgencies, such as youth accompaniment, specially an active listening made with attentive ears. From this base the article proposes a new method for accompaniment: a pastoral of listening according to the Humanistic Integrative Counseling model. However, the Listening Pastoral doesn’t have agents with (...) the required formation, therefore, beyond the technique, it is important the attitudes of the professional, who welcomes the marginalized and weakened. At the end of the article a list of attitudes will be presented having in mind a pastoral accompaniment. (shrink)

In gegenwärtigem sozialen Protest lässt sich, mit Eva von Redecker, eine „Revolution für das Leben“ ausmachen: eine neue Protestform, die sich durch einen Bezug auf bedrohtes Leben auszeichnet und die Vulnerabilität politisiert. Im vorliegenden Beitrag möchte ich mit John Dewey ein Verständnis von Politisierung durch sozialen Protest entwickeln und dieses in Bezug auf die „Revolution für das Leben“ erläutern. Dazu schlage ich vor, Politisierung als Problematisierung auf drei Ebenen zu begreifen. Sozialer Protest artikuliert, erstens, ausgehend von Erfahrungen, Sachverhalte als Probleme (...) von öffentlicher Bedeutung, die einer Lösung bzw. Bearbeitung bedürfen. Zweitens thematisiert er diese zugleich als Probleme zweiter Ordnung, d.i. als Probleme sozialer Institutionen und gesellschaftlicher (Selbst-) Gestaltung. Und schließlich stellt sozialer Protest die Grenzen politischer Gemeinschaft zur Disposition, indem er zugleich Probleme dritter Ordnung, d.i. politischer Teilhabe adressiert. In diesem Sinne ist auch die „Revolution für das Leben“ zu verstehen: sie artikuliert Vulnerabilität nicht nur als sachliches Problem des Schutzes von akut bedrohten Leben, sondern auch als soziales Problem gestaltbarer Praktiken der Sorge um verletzliche Leben sowie als politisches Problem des Ausschlusses aus der Gemeinschaft derjenigen, deren Leben als der Sorge und des Schutzes wert und würdig anerkannt werden. (shrink)

Nietzsche est mort et c'est à nous à le faire vivre. Cet usage du texte n'est pas un retour à ce que Deleuze professait superbement : pour ce dernier, faire un enfant dans le dos (de Kant, de Bergson, voire de Nietzsche, même si Deleuze affirmait qu'avec ce dernier c'était l'inverse), c'était à la fois utiliser l'auteur pour lui faire dire ce qu'il n'avait explicitement pas dit, mais qui pouvait présenter un intérêt spéculatif, et, en même temps, dissimuler cet écart. (...) De fait, Deleuze disait "nous" ou "on", amalgamant ainsi sous le même pronom le commenté et le commentateur. Danilo Bilate, au contraire, revendique l'écart et le souligne tout au long de sa démonstration, rappelant ainsi sans cesse au lecteur que, s'il veut faire un enfant à Nietzsche, et si l'on nous permet de filer scabreusement la métaphore, c'est par-devant! Du même coup, là où Deleuze méprisait ouvertement toute philologie (jusqu'à ne pas même préciser les traductions utilisées), Danilo Bilate accorde à la terminologie nietzschéenne la plus grande attention. On interroge les textes pour ce qu'ils disent – car ils disent tout de même quelque chose par eux-mêmes si on veut bien les écouter. L'enfant qu'il s'agit de faire à Nietzsche en les écoutant est une éthique. Bertrand Binoche. (shrink)

Bayesian epistemologists support the norms of probabilism and conditionalization using Dutch book and accuracy arguments. These arguments assume that rationality requires agents to maximize practical or epistemic value in every doxastic state, which is evaluated from a subjective point of view (e.g., the agent’s expectancy of value). The accuracy arguments also presuppose that agents are opinionated. The goal of this paper is to discuss the assumptions of these arguments, including the measure of epistemic value. I have designed AI agents based (...) on the Bayesian model and a nonmonotonic framework and tested how they achieve practical and epistemic value in conditions in which an alternative set of assumptions holds. In one of the tested conditions, the nonmonotonic agent, which is not opinionated and fulfills neither probabilism nor conditionalization, outperforms the Bayesian in the measure of epistemic value that I argue for in the paper (α-value). I discuss the consequences of these results for the epistemology of rationality. (shrink)

ABSTRACT This article reviews the book Ayn Rand e il fascismo eterno. Una narrazione distopica, by Diana Thermes. This is the first Italian book specifically devoted to Rand’s thought and novels. Thermes has conducted her study in a remarkably original way, profusely interrelating Rand’s fiction works with the long-standing tradition of dystopian literature and her analysis of collectivism with the most significant contributions on the nature and causes of totalitarianism, as well as illustrating the relevance of Rand’s ideas in the (...) face of present-day challenges. (shrink)

ABSTRACT The purpose of the present article is to provide a comparative introduction to Ayn Rand’s philosophy of Objectivism by exploring her most significant intellectual interactions with some of the leading figures of the libertarian movement. While revolving around Ludwig von Mises, Friedrich Hayek, Murray Rothbard, and Robert Nozick, it nevertheless pays attention to Rand’s and Objectivism’s relationship, affinities, and differences with additional authors belonging to this tradition.

This paper is about the alethic aspect of epistemic rationality. The most common approaches to this aspect are either normative (what a reasoner ought to/may believe?) or evaluative (how rational is a reasoner?), where the evaluative approaches are usually comparative (one reasoner is assessed compared to another). These approaches often present problems with blindspots. For example, ought a reasoner to believe a currently true blindspot? Is she permitted to? Consequently, these approaches often fail in describing a situation of alethic maximality, (...) where a reasoner fulfills all the alethic norms and could be used as a standard of rationality (as they are, in fact, used in some of these approaches). I propose a function α, which accepts a set of beliefs as inputand returns a numeric alethic value. Then I use this function to define a notion of alethic maximality that is satisfiable by finite reasoners (reasoners with cognitive limitations) and does not present problems with blindspots. Function α may also be used in alethic norms and evaluation methods (comparative and non-comparative) that may be applied to finite reasoners and do not present problems with blindspots. A result of this investigation isthat the project of providing purely alethic norms is defective. The use of function α also sheds light on important epistemological issues, such as the lottery and the preface paradoxes, and the principles of clutter avoidance and reflection. (shrink)

What kind of causality does the Aristotelian Prime Mover exert on the heaven? Who “loves” the Prime Mover? Renaissance peripatetic philosopher, Francesco Vimercato, a “royal” teacher of “Greek and Latin philosophy” in Paris during the forties and the fifties of the 16th century tried to resolve these traditional puzzles that resulted from the exegesis of the Metaphysics XII, 6–7. His solution appears to be innovative, if compared to the ancient and the medieval ones. It seems partially to prefigure the last (...) two decades’ interpretations of Aristotelian “theology”. (shrink)

Two issues in synapsid brain evolution are discussed: the presumed structure and function of the brain of the Synapsida/Diapsida common ancestral, and the enlargement of dorsal telencephalon. Ecological niches possibly occupied by some Carboniferous tetrapods are considered in order to speculate about evolution of major telencephalic sectors. An alternative interpretation of isocortical origins, based on differences in Pax-6 expression, is suggested for discussion.

Background: Research suggests that humans have the tendency to increase the valence of events when these are imagined to happen in the future, but to decrease the valence when the same events are imagined to happen in the past. This line of research, however, has mostly been conducted by asking participants to value imagined, yet probable, events. Our aim was to re-examine this time-valence asymmetry using real-life data: a Reuter’s news and a Facebook status updates corpus. Method: We organized the (...) Reuter news (120,000,000 words) and the Facebook status updates data (41,056,346 words) into contexts grouped in chronological order (i.e., past, present, and future) using verbs and years as time markers. These contexts were used to estimate the valence of each article and status update, respectively, in relation to the time markers using natural language processing tools (i.e., the Latent Semantic Analysis algorithm). Results: Our results using verbs, in both text corpus, showed that valence for the future was significantly higher compared to the past (future > past). Similarly, in the Reuter year condition, valence increased approximately linear from 1994 to 1999 for texts written 1996-7. In the Facebook year condition, the valence of the future was also significantly higher than past valence. Conclusion: Generally, the analyses of the Reuters data indicated that the past is devaluated relative to both the present and the future, while the analyses of the Facebook data indicated that both the past and the present are devaluated against the future. On this basis, we suggest that people strive to communicate the promotion of a bright future and the prevention of a dark future, which in turn leads to a temporal-valence asymmetrical phenomenon (valence = pastshrink)

Nuestra tradición filosófica ha funcionando como un mito de la racionalidady no como un desarrollo de la racionalidad misma. Esta tradición muestratodas las características típicas de los sistemas mítico–mágicos. Sólo uncambio de condiciones sociales podría permitir el surgimiento de unaracionalidad genuina. De manera inversa, sólo el surgimiento de unaracionalidad genuina, podría producir el surgimiento de las condicionessociales apropiadas en las que la racionalidad pueda prosperar. No puedehaber un desarrollo filosófico genuino al margen de las condiciones socialesapropiadas. Se intenta aquí hacer (...) un bosquejo de esta situación. (shrink)

Al hablar sobre los actos de habla lo que Austin hacía o debía estar haciendo era tratando de articular una teoría de la eficacia de los actos de habla: ¿Cómo es que, por ejemplo, cuando digo a alguien en las circunstancias socialmente apropiadas ‘Lo nombro...’ la persona a quien me refiero queda nombrada? Esto es pura magia. Mis palabras funcionan como un hechizo. Constituyen un hechizo. Mis palabras son lo que son por el efecto social que producen. Oficiando como un (...) mago de su propia tribu filosófica, él es incapaz de romper el hechizo que lo mantiene cautivo. Su teoría de los actos de habla se encuentra condicionada por fuerzas sociales que él desconoce. Como resultado sus actos de habla sobre los actos de habla resultan fallidos. Este escrito es un intento de articular una perspectiva desde la que la situación social en la que Austin se encuentra, y la manera como ésta incide en la producción de su teoría pueda ser valorada. (shrink)

God's character remains one of the big mysteries in Supernatural. We certainly see God's impact on the world, and occasionally, we're told he has miraculously interceded on behalf of the Winchesters or Castiel. Spinoza said, ”The knowledge of evil is an inadequate knowledge.“ But after concluding that God exists, Spinoza concludes that evil does not. Ironically, while many thought of Spinoza as the Devil, he denied the Devil's existence. As Supernatural illustrates, loving relationships don't need to be mutually beneficial; one (...) person may even risk his life to save another person he loves. Often philosophical, the ending scene may hold the key to understanding God in Supernatural. The Philosopher John Locke argued that the idea of redemption could be arrived at in principle by the same sort of reasoning that arrives at the idea of God. (shrink)

Este artigo objetiva pensar como o ensino da filosofia pode produzir processos de transformação nos modos de vida ocasionando experiências de pensamento que ultrapassam o bom senso e o senso comum e problematizam o próprio pensamento no sentido de abri-lo à criação de outros modos de pensar e de agir. A partir da experiência do pensamento deflagrada pelo encontro da filosofia com a educação se desprende um movimento do pensar que afeta a vida de seus ensinantes e aprendentes abrindo-lhes possibilidades (...) de mudanças em seus modos habituais de compreender e se relacionar com a diversidade do mundo, tornando a filosofia um vetor de mutação e uma prática de resistência não apenas dentro, mas também fora da escola. (shrink)

Philosophy is not all about parroting Western ideas and categorizations. There are esoteric philosophies, normally labelled as grassroot or indigenous, that are gaining recognition within formal academic circles. The Ilokano philosophy is alive at the margin, nonetheless implicit because its philosophical underpinnings are embedded in the way of life or cultural life of the Ilokanos. But through Maiyannatup a Panagripirip, the tacit Ilokano philosophy becomes outspoken and proves itself to be a rich source of humanistic principles. Dynamically translated as “Appropriate (...) Philosophizing” or “Philosophizing Cultural Life with Prudence”, Maiyannatup A Panagripirip is a methodological paradigm that employs suitable approaches and analyses to generate the Ilokano ontology, epistemology and ethics. It is this paradigm that ushers the Ilokanos to become wisdom-bearers and creators of value rather than mere passive consumers of culture. It unwraps as well the character of the Ilokano language and the discursive potentials of Ilokano philosophy at the arena of cultural pluralism. (shrink)

This paper endeavors to explore and expand the communicative potential of silence from non-Western cultural spaces, of Asian-indigenous worldviews as hermeneutical key to critical and cosmic consciousness. Specifically, it speaks of the llokano cosmic Nakem (cosmic self or cosmic sense of being). At the core of the llokano Nakem is a cosmic impulse that situates this indigenous culture's resilience within the dissipating ecological integrity. Just like in other Asian classical texts, e.g., Taoism where it speaks of a heavenly Dao which (...) is the origin and the law that sustains everything in the world, the Ilokano cosmic self lays at core of cultural belief-an ontology that is deeply founded on the tradition of silence. By seeking out a decisive break from dominant frameworks, this paper argues for the possibility of articulating alternative cultural and linguistic experiences as a political imperative towards a democratized world. (shrink)

Critical Social Theory's search for a normative ground of its engagement in the critique of contemporary societies is essentially founded on a reflexive way of thinking. Arguably, this can be traced back from modernity - specifically to Kant, Hegel, and Marx. This paper will demonstrate how the Kantian, Hegelian, and Marxian practices of self-reflection inform the concept of social critique. By an adequate understanding of self-reflection, we secure the methodological foundation of critical social theory.

This paper is an attempt to explicate Jürgen Habermas’s discourse on education vis-à-vis his political project of a democratized society. Arguably, Habermas sees in the structures and processes inherent in the universities an ideal place for self-reflection and communicative action. Thus, his idea of a university is tied up with the potentials of establishing an emancipated, enlightened society. The agencies of selfreflection hinge with democratic practices and processes, and the facility of communicative action even in a differentiated and specialized learning (...) practices and processes in a bundled lifeworld in the universities boost the prospect of a democratized society. Together with other institutions that promote, enhance, and safeguard avenues of discourses free from domination, university education contributes to the realization of the democratization project. (shrink)

Com o objetivo de responder à questão sobre quais são as condições para que aconteça um filosófico ensino de filosofia, busca-se o diálogo com a obra _O ensino de filosofia como problema filosófico_, de Alejandro Cerletti. Critica-se o que ele denomina “pergunta filosófica” e valoriza-se sua proposta de ensino de filosofia como ensino da repetição criativa. Para construir esta proposta de um filosófico ensino de filosofia faz-se também a apropriação do conceito camusiano de embarcamento, utilizado por Albert Camus para descrever (...) o compromisso do artista com sua criação. É a partir do embarcamento que se pensa o compromisso docente com seu filosofar e com o filosofar de seus alunos. Enfim, defende-se que o filosofar deve ser compreendido como repetição criativa, como uma crítica à tradição filosófica, e, desse modo, o ensino de filosofia, acima de desafios pedagógicos ou uma questão de método, deve ser compreendido como uma problemática que deve ser tratada filosoficamente a partir do diálogo crítico e criativo com a história do pensamento filosófico, ou seja, a partir da noção de repetição criativa. (shrink)

This paper aims to show the centrality of the Ilokano indigenous term Nakem (will) as a hermeneutical key to ontological and ethnoreligious musing. It probes the echoes of the sacred in indigenous belief systems and practices as appropriating Christian religiosity. It attempts to rediscover the inherent echoes of the transcendent Nakem (Divine Will) in day-to-day Ilokano life as its epiphany. This paper focuses on the Christian religion but is mindful of the other indigenous expressions of believing in a transcendent God. (...) It interprets the binding force that keeps the phrase “thy will be done” (matungpal koma ti nakemmo) as a fitting description of faith in Ilokano contemporary life. (shrink)

The aim of this article is to explore how, and to what extent, Italian thought – by its focalization on pre-modern theoretical issues and its distance from classical modern topics, such as the philosophy of conscience or the transcendence of language – can offer a different insight on contemporary social theory and critical theory, after the dissolution of the idea of totality as a foundational concept of modernity. In the last decades, a frame named ‘Italian theory’ has started to circulate (...) in international theoretical debates, often with the aim of replacing the exhausted paradigms of poststructuralism, postmodernism and deconstructionism. Indeed, ‘Italian thought’ seems to offer new insights, thinking about the ‘post-totality’ era in a different way. In the article we present a synthetic cartography of Italian thought and we analyse the way in which it can contribute to design new horizons for social theory. (shrink)

This paper proposes a rewriting of modernity departing form the argument that Western modernity has never been a unique tradition but rather a tension between at least two large slopes that have never ceased to be weighed and compared: an Anglo-Saxon and a Latin slope. Without neglecting the contribution of other traditions, and departing from the analysis of modernity today, the article makes the hypothesis that putting at the center analytically this Anglo-Saxon and Latin division, that is, undertaking the study (...) of the differential effects of geography on the history of modernity, makes it possible to propose a geo-modern rewriting of the contemporary situation. To interpret Western modernity from its origins as an intra-Western cleavage rather than as a unit, invites to read the past anew, but, moreover, it allows to shed new light to the historical present of modernity. (shrink)

A interpretação da crítica de Peirce ao método da dúvida de Descartes tem sido objeto de grande interesse entre os especialistas na filosofia peirciana. Tentarei avaliar as críticas de Peirce ao método da dúvida de um ponto de vista da possibilidade de uma filosofia cética, tentando argumentar que esta não depende da dúvida cartesiana. Procurarei mostrar também que na filosofia de Peirce encontramos elementos que o aproximam mais do dúvida cartesiana do que pode inicialmente parecer.