In Sartrean philosophy, the body is a central element in explaining the nature of intentionality, that is, the nature of how our consciousness apprehends reality. His corporeal phenomenology aims to refute the followers of the Cartesian tradition of the mind. At the same time, in the contemporary philosophy of mind and cognition, supporters of the enactivist tradition seek to elucidate the body's central role in the constitution of cognition. Likewise, their opponents are the adherents of cognitivism, who see the locus (...) of cognition in the brain as an informational processing device for symbolic (representational) content. In this article, we intend to develop a close relationship between the Sartrean conception of intentionality and that offered by sensorimotor enactivism. Both defend the centrality of the body in so-called "cognitive" or "mental" processes; both defend a kind of externalism about mental content; and both criticize the internalist and representationalist paradigm focused on internal processes only located in the brain. These similarities allow us to trace a relationship of continuity between Sartrean phenomenology and the embodied traditions of the mind. (shrink)

This work identifies a recurring element in Paul Ricœur1s thought, namely that of carrying out a hermeneutic graft in specialized areas of knowledge that deal with certain philosophical problems, which will be demonstrated in the following topics, where they will be presented: i) the phenomenological investigation into the privileged access to the cogito, in The Conflict of Interpretations — Essays in Hermeneutics; ii) the epistemological and ontological problems of access to the historical past, as well as the relationship between historiography (...) and fictional literature, in Time and Narrative; iii) the question of personal identity in the analytical tradition of the philosophy of language, in Oneself as Another; iv) finally, the limits of the naturalistic approaches of neurosciences and cognitive sciences on memory in Memory, History, Forgetting and What makes us think?. The philosopher, in The Conflict of Interpretations, openly claims to promote a grafting of the hermeneutic problem into the phenomenological method in his investigation into the understanding of oneself based on the conflict between rival interpretations concerning the cogito. Jean Greisch, in turn, suggests the existence of a graft not assumed by Ricœur of hermeneutics in the philosophy of language in Oneself as Another. Along the same path, this work offers as a novelty the encounter of two other tacit hermeneutic grafts in Ricœur’s work, namely the hermeneutic graft in the phenomenology of time in Time and Narrative and in the naturalized treatment of memory by neurosciences in Memory, History, Forgetting and What makes us think?. (shrink)

This article delves into the philosophical theses on law and ethics as presented by Thomas Hobbes and Immanuel Kant, with a focus on the notion of resistance in a legal context. It contrasts Hobbes’ advocacy for nearly unrestricted state authority and a morality closely tied to the state, against Kant’s emphasis on moral law and natural rights as the underpinnings of legality. A pivotal discussion point is Kant’s perceived contradiction in supporting a fundamental right to freedom while limiting the right (...) to resist laws that infringe upon this freedom. By comparing these philosophical authors, the article posits that Kant’s theory of resistance requires integration with his broader ethical views, suggesting that human rights should constrain positive law. (shrink)

The article addresses the concepts of nation and nationalism in Roger Scruton's political thought. It is divided into two parts: 1) the critical presentation of the classical arguments about nation and nationalism, in authors such as Ernest Gellner, Benedict Anderson, Eric Hobsbawm, David Miller, Anthony D. Smith and Yoram Hazony; 2) an analysis of Scruton's arguments about the nation and nationalism. Scruton opposes the arguments of Anderson, Gellner, and Hobsbawm, who understood the nation as an artificial construct. In the article, (...) Scruton's conservative idea is defended, especially, highlighting concepts such as: Nation-State and Nation, local and national loyalties, which correspond to the protection of small platoons, and association and civil society are also fundamental. The foundation of conservatism in Scruton rests on the concept of the nation-state, political sovereignty, and loyalty, as well as on the interpretation of Burkean thought of the departed, the living and the unborn. (shrink)

The objective of this work is to understand how Heidegger is inserted in the tradition referring to the German philosophy of the resumption of Ancient Greece and how this author differs from this tradition, having a different way of relating to the Greece from its thought of history. For this, we resume some key points of the philosophical relationship between Greece and Germany, with the aim of establishing a dialogue between Heidegger, Hölderlin and Hegel about the way of understanding ancient (...) Greece as an important point in the constitution of the philosophy of history of each author, articulated by relationship between antiquity and modernity. This choice is justified by the pretense of understanding the originality of Heidegger's Greece, as Hegel is the author, belonging to German idealism, with the greatest influence on Heidegger's thought of history; Hölderlin, on the other hand, is the poet who mediates the relationship between Heidegger and the Greeks, in addition to being out of metaphysics, according to Heidegger. Throughout the text, an attempt is also made to apply Ricoeur's thesis that the German conception of Greece varies between the classical and the archaic and can take on shades of nostalgia or mourning. (shrink)

The Kemetic or Egyptian civilization is one of the first great cultures of the ancient world, dating back to time immemorial. Kemet (Egypt) is known for its magnificent monuments, the pyramids, as well as for its belief in the immortality of the soul, to which they dedicated an entire cult and a specific book for ceremonies and formulas in the afterlife, the Book of the Dead. In addition to these fundamental references, we must also include his understanding of the cosmic (...) order and its efficiency in human life, hence the fundamental concept of Maat (order, justice and truth). Maat is represented as a deity, daughter of Ra, wife of Thoth, but mainly as a philosophical concept that is the basis of all her culture and thought. We intend to present this concept in the historical periods of Egyptian civilization, present in wisdom literature (Sebayt), as a basis for its constitution as a founding principle of Egyptian philosophy (Kemetics), by extension, of philosophies in Africa and its influence among the Greeks. (shrink)

The general purpose of this article is to critically analyze and describe the panoptic threat and structural racism, as well as their intersections, based on the works of Michel Foucault and Achille Mbembe. On the one hand, in Surveillance and Punishment, Foucault argues that panoptism represents a governmental model centered on the State's ability to exercise domination over individuals, by showing the birth of a disciplinary society where visibility and surveillance are indispensable mechanisms for maintaining totalitarian order. On the other (...) hand, in Critique of Black Reason, Mbembe examines the ontological problem of the state of race and demonstrates that its unscientific foundation hierarchizes human groups, legitimizes exploitative and violent interventions, promotes the degradation of non-European identities, and emphasizes that the representation of racialized humanity serves as a tool for dehumanization and social control. Based on this fusion of horizons, through an analytical-descriptive methodology that combines bibliographical review, close reading and creative writing, the aim is to evidence, as a research result, the extent to which the two philosophers understand the relationship between power, knowledge and subjectivity, as well as how they contribute to a critique of the necrobiopolitical backfeeding between panoptism and racism in contemporary times. (shrink)

The digital revolution is growing at breahnech speed. The basis of this revolution is the techno-economic paradigm, however with new instruments. Instruments reaching a planetary level and influence the relationship of our personality with the world. The disinformacion is a trail of gunpowder for the emergence, increment and dissemination of racist and xenophobic concepts. This change calls into question democratic valves. In this text we will expose, discuss and demonstrate the consequences of this state of affairs that we live in (...) today. We must unberstand the mechanisms of how this occurs, the new instruments used, the conection between sources of information, the paths that go of persuasion of ideas to impossingacts. At long last, we will defend a position of those who believe that democratic living should be extended to everyone who lives on this tinyplanet. In short, we will defend a position against the absolutization of desinformation. We will use the concept of “Aparatus” used by Karl Jaspers, in the middle of the last century, to demonstrate the strength and influence of desinformation on the masses that coalesc and act from the simple touch of the cell phone. (shrink)

This work seeks to highlight the central role of the concept of death for a theory of non-sense and a psychoanalysis of meaning in Gilles Deleuze. It is important to note that Deleuze summons Blanchotian reflections and gives them centrality, prior to the creation of schizoanalysis with Felix Guattari, in the formation of an idea of psychoanalysis of meaning based on Difference and Repetition and Logic of Meaning. We seek to show how, in this proposal that articulates philosophy and psychoanalysis, (...) there is a transition from genital thinking to thinking about the outside, to which the concept of death also contributes to the elucidation. (shrink)

The objective of the present work is to make a comparison between Mill's and Rawls' conceptions of person. Through this comparison, the convergences and divergences between these views will be analyzed. The first step is to identify the principles of Millian moral psychology, which support his doctrine. He calls these aspects the general laws of the human emotional constitution: [i] taxonomy of pleasures; [ii] human dignity; [iii] sociability; [iv] individuality; [v] Aristotelian principle. In the second step I analyze what Rawls (...) calls the political conception of the person. In this view, citizens are conceived as individuals who consider themselves free in three aspects, which are as follows: [i] they conceive of themselves and others as individuals who have a good conception, [ii] they recognize the right to make demands, [iii] and are able to take responsibility for their goals. Finally, in the third part I make a comparison between the two conceptions. It is noted that many of these aspects are interrelated, the conception of person and moral psychology seems to play the role of an anchor in the theoretical structure of both. The two philosophers anchor their principles of justice in moral psychology. (shrink)

En este texto, exploramos los vínculos entre los argumentos de autoridad y el testimonio como fuente de conocimiento. Después de una introducción, en la segunda parte del trabajo, clarificamos y ejemplificamos los conceptos de argumento de autoridad y de testimonio. Distinguimos entre argumentos teóricos y prácticos y damos sus respectivos esquemas formales. En la tercera parte nos detenemos en el uso de los argumentos de autoridad y del testimonio en el pensamiento de Aristóteles y de San Agustín. En la cuarta (...) parte intentamos mostrar que la desvalorización de los argumentos de autoridad, en algunos filósofos modernos, corrió paralela con una posición reduccionista en relación al testimonio. Pero reconocemos en la Lógica de Port Royal una posición más equilibrada. En la quinta parte nuestra perspectiva es más sistemática al comparar los criterios dados contemporáneamente para aceptar argumentos de autoridad y testimonios. En la sexta parte distinguidos diversos tipos de autoridad. La última parte de este trabajo está dedicada a las conclusiones. (shrink)

This article explores the religious dimensions of Confucianism during the Ly-Tran dynasties (1009-1400 AD) in Vietnam, a period marked by significant sociopolitical and cultural transitions. Initially introduced as a moral and ethical philosophy from China, Confucianism underwent a complex process of localization, blending with indigenous Vietnamese beliefs and practices as well as Buddhism and Taoism. Through historical records, literary works, and ritual practices documented in “The Complete Annals of Đại Việt” and other classical texts, this study delves into how Confucianism (...) not only served as a guiding principle for governance, education, and social norms but also manifested religious aspects that influenced spiritual and religious life in Vietnam. The religious aspects of Confucianism during this era are evident in several key areas. Firstly, the concept of Heaven (Tian) and the Mandate of Heaven played a crucial role in legitimizing royal authority, with rulers and Confucian scholars frequently invoking divine will to justify political actions and social order. This sacralization of monarchy underpinned by Confucian ideals facilitated the integration of Confucianism into Vietnamese spiritual life. Secondly, the incorporation of Confucian rituals and practices, such as the Heaven Worship Ceremony (Tế Giao) and the veneration of Confucius and other sages at the Temple of Literature, highlights the religious dimensions of Confucian practice, emphasizing reverence, filial piety, and the moral obligations of rulers and subjects alike. Moreover, the article discusses how Confucianism interacted with and was influenced by Buddhism and Taoism, leading to a syncretic religious landscape in Vietnam. This interaction is illustrated through the blending of Confucian principles with Buddhist and Taoist ideals, affecting notions of kingship, governance, and the cosmological order. In conclusion, the religious aspect of Confucianism during the Ly-Tran dynasties significantly contributed to the shaping of Vietnamese identity, governance, and cultural heritage. By examining the religious dimensions of Confucianism, this article provides a more nuanced understanding of its role in Vietnamese society, highlighting the complex interplay between philosophy, religion, and politics in historical Vietnam. (shrink)

The present study aims to present Thomas Nagel's (1937-) theoretical proposal regarding the mind-body problem, as well as to offer some criticisms of his theory. For this purpose, we will analyze, initially, Nagel's works that are fundamental to the discussion, where the arguments that structure his proposal appear. In a second moment, during the final section of the study, we will observe some criticisms that can be made of the author's view, more specifically regarding the arguments that aim to support (...) the existence of a psychophysical connection and the possibility of developing an objective phenomenology capable of explaining subjectivity. (shrink)

This work aims to analyze the action of the poetic or inventive imaginative faculty (Dichtungsvermögen) in the Transcendental Deduction of the Categories, in the first edition of Kant's Critique of Pure Reason (1781), and to examine the emphasis that this author attributes to it in his Anthropology. This work defends the thesis that this capacity of the imaginative faculty would have a fundamental role in the development of the subjective deduction presented by Kant in the first edition of his Critique (...) of pure reason, indicating, as it would make it possible to consider from its functioning a theory of psychological judgments, however, we will emphasize that such a possibility would be limited in the Critique, a fact that we consider to add its field of action and investigation to Anthropology, which would characterize this last work as a fertile field for psychological action and investigation. (shrink)

The aim of this article is to reflect on how, from a philosophical point of view, race and politics are codependent categories. Based on reflections inspired by Michel Foucault, the article shows how this philosopher helps us to understand this interrelationship. As an example and an exercise in connecting thought with reality, it reflects on the difficulties historically undertaken by whiteness to prevent the black population from occupying spaces in the political arena. However, the reflections show that the strategies to (...) make the political agency of black people invisible have something to tell us. In dialogue with historiography, this reflection presents evidence of a black political philosophy and points to the need for Brazilian political philosophy to investigate its characteristics in order to contribute to eradicating the epistemicide that philosophy itself and other sciences have fed by not being predisposed to investigate, codify and present Afro-Brazilian philosophies in order to comply with the provisions of Laws 10.639/03 and 11/645/08. (shrink)

This article intends not only to comment on Heidegger’s question of technology, but also to designate technics as the sign of the rationalization of the world. A confrontation is then required against the technical world, in which it is inscribed the whole history of western metaphysics. This tradition, with the arrival of the technology age, proves to be nihilist, and, as such, demands from Heidegger, especially in his Contributions to philosophy (of the Event), to overcome the whole western tradition into (...) another beginning. It is also considered that it is particularly in Modernity where the outcomes of the western rationality are most perceived, which conflates with the liberal order that reigns today. Therefore, we can contemplate the political dimension in Heidegger’s thought, in its broadest sense, and then to propose a confrontation with the whole western tradition, which blooms completely in the technological world and in the domination of Liberalism. (shrink)

This research brought approaches regarding habermasian democratic thought, taking into account the social critical theory aligned with the post-positivist current of interpretation and application of Law. Thus, from a dialectical perspective, the essay made brief digressions on language and communication present in the discourse of communicative action. A debate had been held on the impact of the discourse principle and its evaluative dimension in the busy and dynamic public sphere of communicative action. From the passage of the discourse principle to (...) the democratic one, comments were made on the axiological burden of society, in its plural exegesis and detached from the normative construct of law as a unitary source to subsidize it. Theoretical distinctions were also made between legal positivism and post-positivism, especially regarding the autonomy of the latter. Afterwards, a correlation was made between the democratic principle, as a necessary discursive theory, and legal post-positivism and its implications for the construction and application of Law in accordance with the diversity and social expectations of communicative subjects. (shrink)

This philosophical investigation aims to raise questions for a rationale of a phenomenological hermeneutics of films that conceive them in the sense of an event of ontological truth, that is, of Aletheia: truth as a hidden concomitant appearance of meanings. To achieve this objective, we will first oppose the conception of truth as founded by Heidegger to the Aristotelian notion of correspondence truth in order to make explicit the expansion of philosophy beyond the limits of apophantic discourse. Additionally, we aim (...) to characterize cinema as poetry (Dichtung) that indicates the triple founding (Stiftung) of truth as bestowing (Schenken), as grounding (Gründen) and as beginning (Anfangen) of history (Geschichte). In our second moment, in turn, we will make methodological considerations in order to consolidate the treatment of cinema as a genuine phenomenon (Phänomen) – not representation or mimesis – and to delimit our interpretative perspective as based on saying (léguen), that draws on the discourse which collects its foundations of the discourse (lógos) based on Heidegger's fundamental ontology. (shrink)

The emergence of private property is an inflexion point in the hypothetical history conceived by Rousseau. Social relations, recently constituted, are completely restructured by this event. More specifically, it is only due to the accentuated economic inequality that stems from the partition of land between proprietors and supernumeraries that an exacerbated conflict arises between men, thus demanding the celebration of a contract able to stabilize social interactions via the erection of a sovereign political power. Given the importance of the matter, (...) Rousseau must address the issue of property also from a moral and normative standpoint. According to the Genevan, would it be possible to admit a pre-political regulation of property? Would there be some criteria to legitimate private property prior to civil state and positive right? Could actual possession be claimed as a right already in the state of nature? The present article aims to answer these questions by means of a dialogue between Rousseau and John Locke, the most influent thinker of natural right tradition in regard to this matter. (shrink)

Arkhé pronunciado Arjé o Arché es un concepto originario entre los filósofos pré-socráticos, connotados como fundamento principio o causa. En la complejidad como transparadigma, ese fundamento se ancla en primer lugar a la significancia Dulseniana del prefijo trans que inmersiona en una indagación transmetódica decolonial planetaria-compleja para sustentar el arkhé del transparadigma complejo; con alta relevación de la obra Moríniana. Recorremos los momentos analíticos, empíricos y propositivos de la hermenéutica comprensiva, ecosófica y diatópica como transmétodo. La subjetividad y empírea de (...) la autora es rescatada en la indagación. Redimimos esencias Morinianas profundas que él ha reconocido en arkhé - espíritu de Heráclito, Pascal, Panikkar; entre otros complejos de la humanidad. Pero la sensibilidad de la autora está presente en unitivos topoi que se valorizan en concordancia Heracliana desde la rupturas de los rizomas que hacen posible que las inclusiones tengan valía a la luz metacognitiva profunda de la vida, del pensar y andar complejo que nos dignifica en nuestra esencia: naturaleza-cuerpo-mente-alama-espíritu-Dios, fuera de la opresión de la religiones; sino reconociendo nuestra creación compleja en una ecosofía de alta sabiduría de Dios. (shrink)

Smith's contribution to the discussion on market economics and its relationship with moral and politics is discussed in this article. It is argued that the author's economic approach is incorporated into the concept of natural liberty and that free trade represents his response to the feudal system to prevent corruption and inequality. The text focuses on reconstructing the Scottish philosopher's economic defense of market economics, including his criticisms of regulatory wage policies, guild systems, and grain provision. It is argued that (...) these policies violate individual justice and freedom norms and hinder economic growth. Individual freedom is defended by Smith as a natural right and a form of emancipation from domination relations in the economic sphere. In summary, the article offers a general perspective on how the author employs the concepts of freedom and economic well-being to defend liberal reform against feudal mercantile practices. (shrink)

This text brings to light a discussion that returns to philosophy the task of thinking about everyday life; centered on the question of the human in the reflections of today's world. This exercise in reflection is based on the book: La "Reflexión" Cotidiana. Hacia una arqueología de la experiencia by Chile an philosopher Humberto Giannini. La "reflexión" cotidiana delves into the depths of the nexus through which life intersects the state of philosophical problematization and thus challenges us in many ways, (...) but above all in the real urgency of thinking about the loneliness of modern man. The question of the other, the place of encounter, the dialog, the street, the routine, permeates what Giannini calls the archeology of experience. The street is always available, the daily coming and going is the place not only where we circulate, but above all it is the place of memories. It's the place that puts us face to face with others, but also with ourselves. (shrink)

the present article intends to outline feuerbach's humanism in his the essence of christianity in dialogue with the nietzschean notion of the death of god. for it is with the death of god and the fall of all idols that it is possible to glimpse god, not as the absolute transcendent, but as a human creation, all too human. a projection of the self into a safe and magnanimous outside, anchorage of all human desires, from magical and miraculous powers to (...) the rapture of body and soul in a sanctifying and eternal peace. as god, man works the miracle of existing in the comforting fantasy of a supreme being, nothing more than himself. (shrink)

It is about analyzing the connection between just memory, narration and art, using an approach that mixes philosophy and visual arts. We will start from the perspective of the French philosopher Paul Ricoeur on fair memory, presented in his work Memory, History, Oblivion (2000), according to which there is an institutionalized ideologization of memory in which narrations are silenced or distorted by the so-called official history. In the process of recovering fair memory, these narratives need to be heard, recognized and (...) valued, deconstructing abusive mechanisms that silence them with the aim of producing oblivion or that manipulate them involve distorting the facts to benefit hegemonic discourses. Next, we will discuss how the myth of Brazilian racial democracy is an example of institutionalized ideologization of memory, considering mainly the reflections of Brazilian philosophy Sueli Carneiro in Device of raciality (2023). Finally, we will show how Elian Almeida's pictorial counter-narratives, especially the Vogue series (2020), work to strengthen and disseminate unofficial narratives about Brazil that have been suffocated by official history. (shrink)

Our objective is to present a reading of the issue of mourning in the work of Jacques Derrida. This question intervenes from his first writings, in a clash with Edmund Husserl, to his later work, in which we highlight the dialogue with Martin Heidegger. Without intending to exhaust the issue, we seek to investigate: 1) how mourning intimately constitutes, for Derrida, what is called “human”, contributing to the formation of his subjectivity, the mark of a stage in the history of (...) life; 2) the ethical-political aspects that permeate the issue of mourning, through the themes of memory and inheritance. (shrink)

Aurélio Agostinho, when he was consecrated bishop in Hippo, had contact with a community in a situation of extreme social inequality, and adding to his understanding of bidirectional love (to God and neighbor), translated into nonconformity with the suffering of others, in the function as a bishop he had the opportunity to fight with the weapons at his disposal for a less undignified life for the poorest. Therefore, the concept of poverty that appears between the lines of his texts and (...) sermons is translated as a lack of material resources that makes it impossible for people to get the basics for survival. Among the weapons used by the philosopher bishop is the exhortation in his sermons, which in addition to denouncing the intense inequality of society, pondered on ways to resolve this huge gap between rich and poor. Thus, in this article we will analyze Augustine's lucubrations in sermons: 345, 355, 60, 61, 161, 14, which critically reflect poverty and wealth. The aforementioned sermons stand out on the subject for their critical reflections, because, although they treat the rich and their accumulation of wealth very harshly, showing solidarity with the less favored, and at different times they also have a critical look at the poor they idealized as a dream., desire or life goal to possess riches. (shrink)

It is rare that we have Arthur Schopenhauer and Thomas Hobbes in the same publication, and when this occurs, it is usually aimed at exploring their dissenting political views. However, this study is based on the belief that both philosophers have significant similarities in their theories about the creation of the individual as a human being. Schopenhauer and Hobbes have, in their constructions, the pessimistic view of human nature and, furthermore, there are prominent similarities in the construction of the human (...) machinery, similarities that at times appear to merge. The goals that Hobbes and Schopenhauer had when they wrote their works were different, however, what we show in this study is that pessimism is a prolific path for philosophical theory. (shrink)

In this article we analyse the role of the principle of relativity and the generalisation of Lorentz transformations in Einstein's relativistic physics, whose philosophical ideal was the construction of an image of nature endowed with maximum unity and logical simplicity. In his critical-rationalist realism, Einstein aimed to develop a "conception of the world" that expressed the logical unity of nature. Throughout his scientific career, this philosophical programme led him to produce "great syntheses", seeking compatibility between different physical systems.

Matière et Memóire is, in the words of the great mentor and founder of the Portuguese Renaissance, “one of the most opulent, rich and penetrating books that philosophical thought has produced” (COIMBRA, 1994, p. 89) - and it is so on several levels. Here we will try to bring to light one of the most luminous innovations that were introduced by Bergson in the history of human thought, not only in its purely philosophical aspect, but also in its scientific importance. (...) By investigating the nature of the exosmotic relationship between memory and body, we will try to demonstrate how Bergson conceives the melodic unity of these two planes, showing that existence is always fundamentally focused on action. (shrink)

Our objective will be to argue in favor of the idea that in Nietzsche there is no genealogical method, stricto sensu, with universalist and systemic-substantivist epistemic claims (traditionally conceived by justificationist and foundationalist philosophies from Plato to Hegel). However, there is a characteristic genealogical program, which opposes the majority genealogies and philosophies insofar as a self-suppression of the method is imposed as the primary and heterodox register of its reflection. We start from the hypothesis that Nietzsche’s genealogy, understood programmatically, became (...) viable because it was markedly structured on the basis of three reflexive movements that free his genealogical thinking from an analytical-methodological conduct, like the canon, which are: (i) variation of style in his writing; (ii) critical historicism or radical and (iii) discontinuity of origin. However, it would be pointless to show how clearly the Nietzschean genealogical program was outlined if we couldn’t say where it came from, for whom and for what purpose, or even more so, what it is intended to denounce. Therefore, in our conclusion, we will show, with some reservation, how the Nietzschean genealogical program lends itself to evaluating the dimension of power. (shrink)

This study focuses on a particular type of Naïve Realism known as objectivism, which suggests that the explanation of perceptual phenomenology is based on environmental things that the subject becomes acquainted with. Section 2 introduces a subtype of objectivism, “selectivism”, which aims to overcome a traditional kind of objection. However, this section highlights that the cases these objections invoke may still posit challenges (demands for explanations) to selectivism. Section 3 discusses a recent objection to objectivism and demonstrates how it can (...) be addressed by selectivism so becomes only a challenge of this kind. However, it is important to note that, despite not providing positive refutations, these challenges are still significant. Sections 4 and 5 present the main contribution of this study, as they provide novel arguments that conclusively refute objectivism. Section 4 presents an argument that shows the falsity of objectivism as it has been presented in the literature. Nevertheless, a modified version of objectivism is proposed that could address it, although it still faces some non-definitive challenges. This reformulated theory is a novel type within the realm of Naïve Realism as a whole, as it posits that perceptions involve acquaintance with facts relative to sense organs. In contrast, Section 5 proposes an argument that positively refutes objectivism, which cannot be salvaged by any modification. Section 6 raises objections to an alternative option of Naïve Realism and, also based on the issues raised earlier in the article regarding objectivism, concludes that Naïve Realism must be subjectivist. (shrink)

The aim of this study is to show that the reopening of the “quarrel between the ancients and the moderns” proposed by Strauss is an invitation to rethink the format of social science of his time. In his interpretation, the triumph of positivism and historicism in the contemporary era directly influenced the consolidation of a kind of social science that was too technical and scientistic, far from its main object of research, the human life in society. As a result, it (...) was established a nihilistic social science, attached to methods and a theorizing vocabulary, incapable of dealing with the complexity of the human world. I intend to show, based on the criticism elaborated by Professor Strauss, which alternatives are presented to rescue social science through the revival of specific elements of classical political science. (shrink)

Dasein is an entity that can be understood as being-in-the-world, in which the "world" refers to the referential context of meanings. In this context are the environments where the human being as historically constituted relates to other entities, among them the entity called "book" which can mean more than a mere instrument in its instrumentality (Zuhandenheit), but be this entity "the book of my childhood", "of adolescence", etc., unveiling his deliverance in the "for what it is read". The book speaks (...) because the one who wrote it, the Dasein-author, is possessed of language just as the Dasein-reader who relates to the work. Calvin states that the book, as an author’s self-portrait, presents a written world, whose source is the unwritten world, that is, the reality that is more surprising and frightening than what is in the book. The relationship of literature with the philosophy that once belonged to opponents has changed with the writers' attempt to reconcile both movements, including one more element in a triple relationship - Science - Philosophy - Literature. Like the human being, the book has undergone significant changes, such as the rise of digital books. The purpose of the article is to understand these aspects and philosophically interpret some excerpts from world-known works. (shrink)

In this article, I propose to examine and explain Condillac's understanding of madness and the relationship between this phenomenon and the concept of the association of ideas and elements of physiology. To this end, I focus the scope of the investigation on two works by the French philosopher: the Essay on the Origin of Human Knowledge (1746) and the Dictionary of Synonyms (1951). In the aforementioned texts, the philosopher mobilizes a conception of madness that is identified with the unruliness of (...) reason. The departure from reason, the errors and deviations of reasoning find their explanatory key in the concept of the association of ideas and the way in which these are linked in the faculty of the imagination. However, within this explanation, there is an ambivalence about physiology and its role in shaping the experiences of madness. At times, the philosopher attributes relevance to arguments of a physiological nature in understanding the manifestations of madness, while at others he relativizes the importance of these arguments and the role of physiology in explaining these manifestations. Despite this hesitation, it has been established that Condillac's explanation takes the association of ideas as the cause of madness and does not dissociate it from a component of a physiological nature. Once the genesis of unruliness of reason has been identified, the philosopher ends up suggesting pedagogical care as an alternative to prevent madness and educate the human spirit. (shrink)

Returning to the famous prologue to the book Difference and Repetition, in which Gilles Deleuze points out that the time is approaching when it would not be possible to write a philosophy book as before, we will try to think about the deleuzian evocation of the need to adopt a new tone and new rules for the exercise philosophical. We believe that resuming this philosopher's appeal would launch us into the heart of deleuzian and deleuze-guattarian conception of philosophy as experimentation. (...) The author suggesting that a philosophical treatise should sound as much like a kind of detective novel as it does like science fiction. This excursion, we argue, would not only help us in the deleuzian and deleuzo-guattarian understanding of philosophy as experimentation, but would also make it possible to outline some clues about the role of the history of philosophy at the heart of this conception. (shrink)

Unlike emotions, existential feelings are not directed towards an object or specific situation, but are the affective background through which experience as a whole is structured. Furthermore, existential feelings are bodily feelings. In that vein, this paper aims to present the theory of existential feelings developed by Matthew Ratcliffe in Feelings of Being: Phenomenology, psychiatry and the sense of reality (2008) and its link to the concept of bodily doubt developed by Havi Carel in Phenomenology of illness (2016) in order (...) to exhibit the importance of bodily feelings in understanding the experience of illness. This paper is divided into three sections: 1) Characterization of the nature of emotions and feelings; 2) Characterization of existential feelings based on the phenomenology of tactile experience, as well as the distinction between existential feeling, emotion and mood; 3) An analysis of the alteration of existential feelings by bodily doubt. (shrink)

This article deals with the topics of nihilism and technology within the horizon of Western societies. More precisely, we research what is the most determining element in the relationship between nihilism and technology. To develop this research, we seek a concept of nihilism that is integrated into the scenario that emerged after the modern era, therefore integrating not only the 20th century, but also the 21st century. This concept is achieved through consideration of the effects of historicism according to Leo (...) Strauss' analysis in his work Natural Right and History. Next, the issues relating to the control of technology are analyzed and answered through Feenberg's position, which shows different conceptions of what would be considered the philosophy of technology. Finally, the conclusion is that, in the relationship between nihilism and technology, nihilism remains the most determining, because the dimensions specific to historicism still remain integrated and active in the institutions of democratic societies in the 21st century, despite the proposal to invent new institutions made by Feenberg. (shrink)