Elaboramos, a partir da obra de Merleau-Ponty, uma discussão que, baseada na expressividade do esquema corporal e em seu poder de constituir hábitos sensório-motores, problematiza a potência de transformação da percepção. Orientamo-nos pelo propósito de investigar o delineamento de um ethos dos sentidos fundado na transformação dos esquemas perceptivos. Ao longo do texto, analisamos as dimensões práxicas e intencionais atreladas ao esquema corporal; abordamos o desenvolvimento constante do esquema corporal mediante a aquisição de hábitos sensório-motores; sugerimos o conceito de nível, (...) adotado por Merleau-Ponty a partir da tradição gestaltista, como ferramenta para a compreensão do processo corpóreo de constituição de novos limiares de percepção e de ação no mundo; e, ao final, apresentamos apontamentos para a exploração dos desdobramentos críticos e sociais das investigações merleau-pontianas da percepção calcadas na plasticidade expressiva do esquema corporal. (shrink)

Position and Criticism of the Symbolic Functionin the First Works of Merleau-PontyIn this article, we propose to address the question of the symbolic function in Merleau-Ponty’s first works. More specifically, we shall be interested in the place thathe grants to this question in The Structure of Behavior, and to the way he critically takes it up in the Phenomenology of Perception. Although Merleau-Ponty hardly clarifies this himself, Merleau-Ponty’s commentators also have rarely made this problematic an object of debate. In his (...) first work, by appropriating the semantics of the symbolic emerging from neuropsychology, Merleau-Ponty characterizes the level of organization of human corporality by means of its capacity to overcome the immediate character of lived situations. In this work, the categorical attitude appears as a new signification of organic structuration that, among the different forms of behavior, characterizes human activity. Moreover, in the chapters of the Phenomenology of Perception where Merleau-Ponty evokes the spatiality, the motility, and the expressivity of one’s own body, he abandons causal explanations of pathological phenomena which are used as if they are arguments, just as he gives up explanations copied off the symbolic function which are then associated with intellectualist analyses. These analyses delimit the notion of intentionality that Merleau-Ponty aims at developing. The notion is established on the foundation of the synergetic unity of one’s own body. Whence the importance that another theoretico-anthropological device acquires throughout the Phenomenology of Perception: the notion of the “corporeal schema”.Posizione e critica della funzione simbolicanei primi lavori di Merleau-PontyIn questo articolo ci proponiamo di affrontare la questione della funzione simbolica nei primi lavori di Merleau-Ponty. Ci interesseremo più specificamente al posto che è accordato a tale questione ne La struttura del comportamento e alla sua ripresa critica nella Fenomenologia della percezione. Poco esplicitata dal filosofo, questa problematica è altresì poco dibattuta presso i commentatori. Nel suo primo lavoro, Merleau-Ponty, appropriandosi della semantica del simbolo sorta dalla neuropsichiatria, caratterizza il livello d’organizzazione della corporeità umana mediante la sua capacità di superare il carattere immediato delle situazioni vissute. In quest’opera, l’attitudine categoriale appare come un nuovo signifi cato della ristrutturazione organica che, fra le differenti forme di comportamento, caratterizza l’attività umana. D’altronde, nei capitoli della Fenomenologia della percezione in cui Merleau-Ponty evoca la spazialità, la motricitàe l’espressività del corpo proprio, l’autore rinuncia alle spiegazioni causali dei fenomeni patologici utilizzati alla stregua di argomentazioni, così come rinuncia alla spiegazioni ricavate dalla funzione simbolica, ormai ricondotte a delle analisi di ordine intellettualistico. Tali analisi delimitano la nozione d’intenzionalità che il filosofo mira a sviluppare, e che si stabilisce in base al fondamento dell’unità simbolica del corpo proprio. Da qui l’importanza che acquista un altro dispositivo teorico-antropologico lungo tutta la Fenomenologia della percezione: la nozione di “schema corporeo”. (shrink)

Position and Criticism of the Symbolic Functionin the First Works of Merleau-PontyIn this article, we propose to address the question of the symbolic function in Merleau-Ponty’s first works. More specifically, we shall be interested in the place thathe grants to this question in The Structure of Behavior, and to the way he critically takes it up in the Phenomenology of Perception. Although Merleau-Ponty hardly clarifies this himself, Merleau-Ponty’s commentators also have rarely made this problematic an object of debate. In his (...) first work, by appropriating the semantics of the symbolic emerging from neuropsychology, Merleau-Ponty characterizes the level of organization of human corporality by means of its capacity to overcome the immediate character of lived situations. In this work, the categorical attitude appears as a new signification of organic structuration that, among the different forms of behavior, characterizes human activity. Moreover, in the chapters of the Phenomenology of Perception where Merleau-Ponty evokes the spatiality, the motility, and the expressivity of one’s own body, he abandons causal explanations of pathological phenomena which are used as if they are arguments, just as he gives up explanations copied off the symbolic function which are then associated with intellectualist analyses. These analyses delimit the notion of intentionality that Merleau-Ponty aims at developing. The notion is established on the foundation of the synergetic unity of one’s own body. Whence the importance that another theoretico-anthropological device acquires throughout the Phenomenology of Perception: the notion of the “corporeal schema”.Posizione e critica della funzione simbolicanei primi lavori di Merleau-PontyIn questo articolo ci proponiamo di affrontare la questione della funzione simbolica nei primi lavori di Merleau-Ponty. Ci interesseremo più specificamente al posto che è accordato a tale questione ne La struttura del comportamento e alla sua ripresa critica nella Fenomenologia della percezione. Poco esplicitata dal filosofo, questa problematica è altresì poco dibattuta presso i commentatori. Nel suo primo lavoro, Merleau-Ponty, appropriandosi della semantica del simbolo sorta dalla neuropsichiatria, caratterizza il livello d’organizzazione della corporeità umana mediante la sua capacità di superare il carattere immediato delle situazioni vissute. In quest’opera, l’attitudine categoriale appare come un nuovo signifi cato della ristrutturazione organica che, fra le differenti forme di comportamento, caratterizza l’attività umana. D’altronde, nei capitoli della Fenomenologia della percezione in cui Merleau-Ponty evoca la spazialità, la motricitàe l’espressività del corpo proprio, l’autore rinuncia alle spiegazioni causali dei fenomeni patologici utilizzati alla stregua di argomentazioni, così come rinuncia alla spiegazioni ricavate dalla funzione simbolica, ormai ricondotte a delle analisi di ordine intellettualistico. Tali analisi delimitano la nozione d’intenzionalità che il filosofo mira a sviluppare, e che si stabilisce in base al fondamento dell’unità simbolica del corpo proprio. Da qui l’importanza che acquista un altro dispositivo teorico-antropologico lungo tutta la Fenomenologia della percezione: la nozione di “schema corporeo”. (shrink)

Dans cet article, nous nous proposons d?établir une analyse comparative entre l?approche de la notion de schéma corporel dans la Phénoménologie de la perception 1 et dans les Cours de Sorbonne , réalisés entre 1949 et 1952, et dédiés, surtout, à la psychologie de l?enfant. Dans la Phénoménologie de la perception , Merleau-Ponty critique le caractère associationiste qui a marqué l?émergence de la notion de schéma corporel dans la neuropsychiatrie au passage du xix e au xx e siècle. Pour le (...) philosophe, le sens vraiment fructueux de ce dispositif repose dans son caractère intentionnel. Merleau-Ponty opère une désubstantialisation de la notion concernée. De représentation ou de no­yau cognitif organisateur de notre expérience corporelle, elle passe à fonction pré-cognitive, expression de la perméabilité des parties de notre corps les unes en relation aux autres, et, également, de la perméabilité du corps au monde et à autrui. Après la Phénoménologie de la perception , cette perméa­bilité sera pensée de plus en plus dans les termes d?une « proximité vertigi­neuse » entre nous et les objets, entre nous et autrui. Le passage, que réalise Merleau-Ponty, de l?idée d?incarnation à la conception de chair commence à être conçu dans la période entre 1945 et 1952, et se nourrit de discussions concernant la corporéité à l?intérieur, principalement, de la psychologie de l?enfant et de la psychanalyse, ainsi. (shrink)

Metaphorical statements surprise us as literal falsehoods, but the interpretation reveals a special motive for the figurative use of the language. Donald Davidson objects to nonliteral meaning: “to suppose a metaphor can be effective only by conveying a coded message is like thinking a joke or a dream makes some statement which a clever interpreter can restate in plain prose.” Taking this remark as my starting point I analyze interpretative strategies for metaphors, jokes, riddles and counterfactual conditionals – all of (...) them involve an initial incongruity and most of them require a certain blending of two different domains. I suggest that the ability to interpret metaphors is based on our ability to apprehend a special cognitive content associated with metaphors. (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.

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)

O presente trabalho tem como objetivo relacionar o novo papel do Estado com o paradigma da regulação, frente aos desafios da sustentabilidade. A regulação no setor da eletricidade surgiu com a finalidade de promover uma gestão de mercado mais produtiva, contudo, no novo paradigma da sustentabilidade esta não poderia olvidar os aspectos assegurados pelas normas ambientais já existentes. Por isso, busca-se a análise da atuação das Agências Reguladoras da Energia para a concretização do desenvolvimento sustentável, fazendo uma análise comparada entre (...) Brasil e Portugal, objetivando obter resultados das políticas destas agências com relação à promoção de políticas de eficiência energética. (shrink)

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)

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)

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)

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)

I raise some questions about differentiations between methods, checking methods, and appropriate methods in terms of their modal profiles. Melchior argues that there can be sensitive checking methods which are not safe. I try to show that such methods are epistemically deficient. I introduce restricted sensitivity (RS) and investigate its checking profile. RS with respect to a proposition _p_ requires that we consider more non-p worlds (not just the closest ones) but not those which are irrelevant (outside a sphere of (...) seriously possible worlds). Restrictedly sensitive methods (vacuously sensitive and strongly safe) based on the appropriate type of Bayesian reasoning might be sufficient for some kind of “modest” checking. Melchior defends a uniform account of checking based on insensitivity even in the case of necessary true propositions and he introduces the apparatus of impossible worlds. I argue that an unsatisfactory method for checking a necessary true proposition is a way of reaching a belief in the target proposition (different from the original one) which might easily not have delivered a true one. I also indicate some limitations of the idea that checking (and knowing) is essentially modal in character. (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)

Since Aristotle there are two main approaches in the explanation of begging the question (petitio): a dialectical mistake (an improper move in an argumentative dialogue) and an epistemic mistake. According to the latter begging the question is committed when the premises of an argument cannot be known independently of knowing the conclusion of the argument. Dialectical approaches use the notion of a commitment (acceptance, standpoint) and rules of dialogue as their basis. I propose a hybrid model, inspired by Jackson: the (...) rationale for introducing commitments and rules is epistemic. (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)

Nesse artigo articulamos um diálogo entre E. Levinas e A. Badiou em torno da possibilidade de uma ética na conjuntura pandêmica global. Apresentamos as propostas levinasianas de uma ética do rosto e uma ética do acolhimento analisando sua impossibilidade diante da necessidade de máscaras e do isolamento. Em seguida, verificamos a hipótese de Badiou acerca de uma ética das verdades, argumentando como, diante do acontecimento coronavírus, ela se desenvolve em uma ética do recolhimento. Assim, a ética do recolhimento se torna (...) adequada para a situação de pandemia porque mantém a fidelidade à verdade do acontecimento e possibilita a acessibilidade posterior ao rosto e ao acolhimento. (shrink)

All reasoners described in the most widespread models of a rational reasoner exhibit logical omniscience, which is impossible for finite reasoners (real reasoners). The most common strategy for dealing with the problem of logical omniscience is to interpret the models using a notion of beliefs different from explicit beliefs. For example, the models could be interpreted as describing the beliefs that the reasoner would hold if the reasoner were able reason indefinitely (stable beliefs). Then the models would describe maximum rationality, (...) which a finite reasoner can only approach in the limit of a reasoning sequence. This strategy has important consequences for epistemology. If a finite reasoner can only approach maximum rationality in the limit of a reasoning sequence, then the efficiency of reasoning is epistemically (and not only pragmatically) relevant. In this paper, I present an argument to this conclusion and discuss its consequences, as, for example, the vindication of the principle 'no rationality through brute-force'. (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)

Este artigo tem por objetivo apresentar aspectos relacionados ao papel do escravo em Curculio, de Plauto. Nesta peça, esse papel parece ser duplamente desempenhado: Palinuro e o personagem-título, Gorgulho, são os “escravos” da referida comédia. Nossa apresentação passará por uma breve contextualização da figura do escravo em Plauto. Em seguida, será feita uma análise do personagem Palinuro (o escravo propriamente dito), e de suas atitudes na história. Depois, serão apontadas, diante dos feitos do parasita (ou “parasito”) Gorgulho, certas características que (...) o tornam muito próximo dos feitos característicos de um escravo nas peças plautinas. (shrink)

It has been one decade since the affirmative actions were implemented in Brazil, and the State University of Southwestern Bahia has been promoting them since 2009. Over these first 10 years, dozens of indigenous persons entered and graduated from this institution. Our goal is to reflect on such context based on institutional data by establishing comparisons with other segments that also access the university, as well as data from other higher education institutions. Despite the policy and good academic performance, the (...) number of indigenous persons who benefit from it still remains below the offer and is particularly concentrated in some courses in the health field. (shrink)

This book is a highly original and provocative contribution to democratic theory.

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)

Davies argues that the ontology of artworks as performances offers a principled way of explaining work-relativity of modality. Object oriented contextualist ontologies of art (Levinson) cannot adequately address the problem of work-relativity of modal properties because they understand looseness in what counts as the same context as a view that slight differences in the work-constitutive features of provenance are work-relative. I argue that it is more in the spirit of contextualism to understand looseness as context-dependent. This points to the general (...) problem—the context of appreciation is not robust enough to ground modal intuitions about objective entities. In general, when epistemology dictates ontology there is always a threat of anti-realism, scepticism and relativism. Davies also appeals to the modality principle—an entity’s essential properties are all and only its constitutive properties. Davies understands essentiality in a traditional way: a property P is an essential property of an object o iff o could not exist and lack P. Kit Fine has recently made a convincing case for the view that the notion of essence is not to be understood in modal terms. I explore some of the implications of this view for Davies’ modal argument for the performance theory. (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)

This paper aims to institute that the folk song Pamulinawen is essentially a work of art descriptive of Ilokano cultural self-understanding. Specifically, it wants to elucidate that Pamulinanen, per se, is capable of self-assertion; it can usher itself to engage in a dialogue with the Ilokano beholder, and through the mediation of a common pagsasao, it embodies the individual and/or Nakem, the Ilokano collective identity. More than a popular song of courtship among the Ilokanos, the song Pamulinawen then attempts to (...) increase knowledge about Ilokano kananakem so that it serves not only as a piece of Ilokano cultural entertainment but as a medium to express “Ilokano-ness". Through the qualitative methodology, this study mainly employs maiyannatup a panagripirip, a hermeneutical approach to appropriately philosophize on the Ilokano metaphysics, epistemology, and axiology. This approach consists of, among others, palpaliiw and the “Agcaoilon PAR”. (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)

Resumo: Este artigo busca investigar possíveis significações da palavra “imagem”, que se depreendam dos textos de Deleuze sobre as artes, através de uma pesquisa filológica que respeita a cronologia de suas obras. Essa noção de imagem, fundamental para a Estética, aparece em seus comentários sobre Proust, o cinema, Bacon e Beckett, principalmente, seja com o uso do termo “imagem”, seja com os termos “signo” e “ideia”, àquele correlatos. Assim, verifica-se um vácuo na década de 70, de modo que, se a (...) noção de signo é estudada na década anterior, ao tratar de Proust, e a de ideia, em Diferença e repetição, o tema “imagem” é retomado nas duas décadas subsequentes com toda a intensidade, ao abordar a pintura de Bacon, o universo cinematográfico e a obra teatral e televisiva de Beckett.: The present article seeks to investigate possible meanings of the word “image” that can be deduced from Deleuze’s writings on the arts, respecting the chronology of his works. The notion of image, which is fundamental to aesthetics, appears in Deleuze’s comments on Proust, the cinema, Bacon, and Beckett, whether with the use of the term “image” or with the correlated terms “sign” and “idea”. Thus, there is found in Deleuze’s writings a vacuum in the 1970’s: the notion of sign is studied in the previous decade when dealing with Proust and the notion of idea in Difference and repetition, and the theme of image is intensely taken up again in the following two decades in dealing with Bacon’s painting, the cinematographic universe, and Beckett’s theater and television work. (shrink)

Napoleon Bonaparte is a veritable “case” for Nietzsche: he does not reduce Napoleon to a single image, but he rather builds up an ambiguous image of Napoleon for years without trying to define a final result. This ongoing construction is due to Nietzsche’s deep admiration for Napoleon that, however great it may be, does not avoid a certain distancing. Defined as the synthesis of Unmensch and Übermensch, Nietzsche regards Napoleon as an extraordinary human being because of his immorality when he (...) exercised power. It is precisely this extraordinary nature that makes Napoleon a model for understanding the concept of the Übermensch. (shrink)

Normal 0 21 false false false PT-BR X-NONE X-NONE Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 Analisaremos o sentido implícito no projeto nietzschiano do livro que teria como título “O novo Aufklärung ”, esboçado nos póstumos e nunca publicado, como sintoma da importante e enigmática relação de seu pensamento com os conceitos de “razão” e de “verdade”. Nesse intento, será questionada a tentativa de divisão cronológica da obra de Nietzsche, na medida em que se mostrará que a (...) honestidade é a marca central de seu pensamento desde os elogios abertos ao Aufklärung feitos na década de 1870 até a crítica e a completa omissão do nome do movimento cultural das Luzes nos escritos da década de 1880, que acompanham a reconceitualização da “razão” e da “verdade” realizada pela perspectiva axiológica da genealogia presente no pensamento de Nietzsche apenas no final de sua vida produtiva. (shrink)