This work was carried out with the objective of presenting an integral vision of the person necessary for a healthy experience of objectivity/subjectivity in Emmanuel Mounier and rationality in José Saramago. Such approaches will be initiated by the corporeality that shows the body as an essential part of the person, that is, through it she expresses herself as such and exposes herself to the world and to others. However, this same person is beyond the body, the exteriority, he is interiority (...) and there he finds the strength that favors the leap of his own personal reality, that is, he favors the interior-exterior dynamic. In this dynamic, the great gift of freedom emerges, which, although interior, manifests itself in human acts. For the elaboration of the research, a bibliographic exploratory methodology was used in the main works of the authors. Finally, we conclude that Mounier and Saramago's proposal about freedom are really near on there principles, which ideas are sorely needed in today's world. Knowing that freedom is not pure objectivity, that we should live it instead of seeing it, nor pure subjectivity, because the world does not suit only my will; therefore, the human experience is lived under conditions, what surely puts us down to earth. We are free as we make others free, this is the great challenge! (shrink)

This article aims to offer some notes related to the question of the insecurity and fear in urban life. Constitutive condition of many, if not all, contemporary societies, fear and insecurity in urban space, or, in public space, are here analized from two thinkers. The sociologist Zygmunt Bauman is present insofar as he considers the fear a constitutive aspect on two life dimensions : on the fragility and the human contingence towards nature, and on the society itself, constituted by rules (...) and norms. The philosopher Giorgio Agamben is here emphasized on two oportunities. The first, when showing the impossibility of experiences made by human on the current societies context. The second when noting contemporary societies as following the concentration camp paradigm. Starting with these two authors, is found the necessity of rescue the public experience, resignify the economy and revalue the political economy. (shrink)

This article aims to present how the philosopher Emmanuel Lévinas understands the issues of suffering and evil in the world, hardships frequently considered as obstacles to the belief in God. Breaking away from the logic of theodicies, the French-Lithuanian philosopher developed original and instigating perspectives on these themes, placing them in an eminently ethical domain. It concerns an ethic that escapes reciprocity, in a context of asymmetry, with the granting of absolute priority to the other man. Such reflections are particularly (...) relevant in the dramatic scenario established by the Covid-19 pandemic, which has given rise to suffering, death, and several uncertainties, among which the narrative of God. The new coronavirus has sparked a crisis of global dimensions, which raises the need for a new civilizational paradigm, prioritizing principles such as cooperation, human solidarity and ethical responsibility towards others, a horizon in which Lévinas' conceptions are included. (shrink)

The ostensive definition, based on ostensiveness, aims to indicate that human language is based only on gesture and indication. In this sense, such linguistic theory largely excludes the considerable eminence of symbology and internalization inscribed in the dynamics and interiority inherent to human language. Thus, the ostensible definition, with the intention of being a paradigmatic thesis about human language, would not explain or synthesize in itself all the richness present in human language. Before that, or this article intends to reflect (...) on the ambiguity of the ostensive definition and the convergence between Wittgenstein and Augustine. Both, temporarily distant, do not endorse the ostensible definition as the basis of their theses about human language. Also, first, a concept about the ostensive definition will be presented. Deepen Wittgenstein's critique of such a linguistic concept and, finally, consider that Augustine did not have an ostensible definition as the basis of his conception of language. (shrink)

Based on the film “Dead Poets Society”, the article points out the chaos created within the traditional North American school Welton through the work of Professor John Keating in the establishment of new teaching and learning methods for literature, as it tends to to encourage the questioning about the meaning and value of life and the cultivation of oneself as a possibility of producing a new and extemporaneous content and knowledge as an affirmation of the forces of life. Thus, based (...) on Friedrich Nietzsche's critique of “historical culture” as a product of the contradiction involving life and culture, the article emphasizes that the knowledge that has roots in “historical culture” is characterized as an unproductive capital, signaling the inexistence of rights of Philosophy between historical culture and the formative-educational process and the need for a correlation between art and philosophy before science and truth. Therefore, opposing the transformation of philosophy into erudition in the name of "historical culture" and the "philosophers" who place themselves at its service, Nietzsche denounces the reduction of being, life and vision to the framework of concepts, opinions, pasts, books in a critical analysis that focuses on the question involving philosophy professors between life and the science of universal becoming: philosophers or servers of “history”? (shrink)

O presente artigo tem como objetivo apresentar a compreensão do filósofo Emmanuel Lévinas no que concerne às questões do sofrimento e do mal no mundo, mazelas frequentemente consideradas como obstáculos à crença em Deus. O filósofo franco-lituano, fugindo da lógica das teodiceias, desenvolveu perspectivas instigantes e originais sobre esses temas, situando-os em um domínio eminentemente ético. Trata-se de uma ética que foge da reciprocidade, em um contexto de assimetria, com a concessão da prioridade absoluta ao outro homem. Tais reflexões são (...) especialmente relevantes no dramático cenário estabelecido pela pandemia da Covid-19, de sofrimento, morte e incertezas diversas, inclusive no que diz respeito à narrativa de Deus. O novo coronavírus determinou uma crise de dimensões globais, que suscita a necessidade da instauração de um novo paradigma civilizacional, privilegiando princípios como a cooperação, a solidariedade humana e a responsabilidade ética para com o próximo, horizonte no qual as concepções de Lévinas estão inseridas. (shrink)

Desde Platão, a morte tem sido um tema recorrente na história da filosofia e as escolas helenísticas fizeram dela uma reflexão diária, de onde advém não só o termo meditatio mortis, mas toda uma literatura, inclusive durante o medievo, que tem como centralidade o momento final da vida. Assim, no século XVI, período no qual se encontra o nosso autor, Michel de Montaigne, a meditação sobre a morte era um topos retórico, mas os Ensaios abordam o tema da morte não (...) somente do ponto de vista literário, mas como uma meditação diária, como um exercício espiritual. Deste modo, o nosso artigo pretende sugerir que Montaigne, muito além de uma abordagem retórica, tenta recuperar o sentido mais originário que as escolas helenísticas davam à meditatio mortis, tomando-a como uma preparação para a própria vida, como uma atenção constante ao presente, diante de um cenário eminente de mortes, com as epidemias de peste negra e guerra civil. (shrink)

Richard Rorty stood out as a relevant thinker of contemporary political life, in addition to building a framework of ideas of language, culture, freedom and solidarity. One of his most recurrent banners was the primacy of literature over philosophy and freedom over truth. For the purposes of this article, we start with excerpts from Rorty's interview by Helmut Mayer and Wolfgang Ulrich, compiled in the text It's good to persuade, in Take care of freedom that the truth will take care (...) of itself. In addition to this text, we also use Philosophy and social hope, and, in particular, Education as socialization and individualization, a text in which the author, moving away from the enchantment of traditional philosophy and defending the adoption of a philosophizing, primacy of freedom the edifying truth, by dogmatic, over a markedly essentialist and anti-foundationist posture. (shrink)

The article searches to retract the theme of the inversion of theology in anthropology in Ludwig Feuerbach, achieving the context of the philosophical tradition to create another vision in what sense it is correct to comprehend what the 19th century philosopher is not an atheist and also does not reduce to serving as a little point between two great authors: Hegel and Marx. Focusing on the an important question on the history of the philosophy, in those who looked deeply to (...) the man, that claims a lot to find spur,sense or peace, if in font of emptiness, of pain, produced by uncertainty, scarcity, anguish, impotency and suffering, can be realized all of this density that brought on the Feuerbach's philosophical work, which will be so much understood by inserting it in the context of discussions, tied on the field of our presenting world, because the problem that it is concerned there is the central themes of the philosophy leading to meditations on God, religion, theology, and everything that will be related to it in theoretical and practical life. Reviewing the structure and functioning of religion and the religious events as such, to the beyond that can be judge an atheist by the way. (shrink)

The analysis of the confession in Foucault's work based on the comparison between Les anormaux, Mal faire, dire vrai and Les aveux de la chair shows one of the most relevant displacements in Foucault's work, which constitutes a good part of the essence of what has been called the last Foucault: the relation of the subject and the truth. An attempt will be made to account for this turn, analyzing the look at primitive Christianity of the last Foucault and the (...) relationship of such reflection in the analysis of the hermeneutics of the self. The last reflections on the confession in Les aveux de la chair will show the meaning of the ethical inquiry of the last Foucault that reproduces the double critical and ontological character of anarcheology. (shrink)

Due to the naturalization of the protagonism of the concept of experience in the interpretation of Theodor Adorno's dialectic, this article intends to elucidate some lines of displacement from the category of experience to the category of mediation, from the critical appropriation of this category of Hegel's thought by Adorno; because, since all experience is mediated, mediation presents itself as a condition for the realization of the experience and, for this reason, mediation is established as a privileged instance in the (...) process of knowledge in the scope of the subject and object relationship, given that defines itself as a cause and condition for the organization of experience. Fundamentally, the proposal is to demonstrate that both Hegelian and Adornian dialectics - despite their idiosyncrasies - have in mediation their motivic aspect of determining the subjective and the objective. Therefore, the concept of mediation will be presented as a transversal and reciprocal component that, at the same time that it brings together, distinguishes the related aspects, making dialectics a procedure, within which mediation becomes a condition and fundamental for the development and the determination of the concepts circumscribed in a given context or situation. In this sense, mediation will emerge as the structuring agent of experience, a fact that justifies its priority in relation to experience, as described by Hegel. (shrink)

This article addresses Maurice Mandelbaum's criticism of anti-essentialism in Wittgensteinian-oriented art. Mandelbaum criticizes the common position of Paul Ziff, Morris Weitz and Willian Kennick according to which the definition of the concept of art cannot be established in essentialist terms. According to Mandelbaum, the anti-essentialist thesis fails because it is based on observable properties to claim that there is no necessary and sufficient property that runs through the set of all works of art. In this sense, the definition of the (...) concept of art could be established through relational properties. Mandelbaum's attack focuses on the notion of family resemblance developed by Ludwig Wittgenstein in Philosophical Investigations. In his interpretation of that notion, Mandelbaum assumes that Wittgenstein would be referring to directly displayed properties. However, the article argues that Mandelbaum's critique is not justified as it ignores the distinction between seeing and seeing as that Wittgenstein himself performs in passage XI of his mentioned work. (shrink)

This article seeks to analyze how the phenomenon of dance presents itself in philosophy, especially from the reflections of the German philosopher F. Nietzsche. To enhance our hypotheses, we will resort to the literary work The Steppenwolf by the German writer Hermann Hesse. We know that dance as a metaphor for thought is presented both throughout Nietzsche's work and in the aforementioned book by Hermann Hesse. Therefore, our analysis seeks to demonstrate how dance involves a situation of surrender and acceptance (...) of Life. It is about dance as a thought of overcoming oneself. This overcoming takes place in the instant. The instant when we understand Life as a movement towards its infinite possibilities. Based on the philosophical investigation, in this work, we will start by presenting the concept of dance in Nietzsche's philosophy, then we will exemplify this concept in the work of Hesse and, finally, we will demonstrate the relationship between dance, thought and affirmation of life. (shrink)

This paper seeks to present and reflect on some contributions that the philosopher Maurice Merleau-Ponty brings to pedagogy during his courses on child psychology and pedagogy achieved in Sorbonne between 1949 and 1952. It will be highlighted how the philosopher insists that it is in the intersection of knowledge that we are forced to think otherwise. Thus, studies on psychoanalysis, anthropology, culturalism, for instance, in his view, are fundamental for pedagogical reflections. This way of thinking renews our conception of children’s (...) world, as the children’s relation with the world, with others and with themselves. To expose this, we will first present some reflections on childhood that influenced the experience of the philosopher’s own thought. Finally, we will present one of Merleau-Ponty’s courses, “The child seen by the adult”, in which is revealed the philosopher’s originality in bringing to light some knowledge apparently distant from pedagogical reflections, but which forces us to think. (shrink)

From the book Difference and Repetition, I intend to discuss the extent to which Deleuze's proposal to restore difference in sensibility, preventing difference from being confused with the diverse, as proposed by Kant, in order to remove difference from submission to representation in the ambit of sensibility. This sets up a new perspective to think about the issue of difference in sensitivity, reformulating notions of transcendental thinking and ontology, through an unusual alliance between science and philosophy. Therefore, the proposed objectives (...) are: I) expose Deleuze's critique of Kant's transcendental philosophy, regarding difference as the diverse in sensibility and question the very concept of transcendental as a condition for experience; II) to argue Deleuze's way out of the problem of the representation of difference in sensitivity from the notion of being of the sensible; III) explore Deleuze's appropriation of Gilbert Simondon's concept of individuation: IV) to express why the notions of will to power and eternal return, from Nietzsche's philosophy, contribute, together with individuation, to compose the concept of difference in response to the limits of transcendentalism. (shrink)

Since Plato, death has been a recurring theme in the history of philosophy and the Hellenistic schools of thought. The "death" subject became a daily reflection particularly in Epicureanism and in Stoicism, from which not only the term meditatio mortis comes from, but an entire literature, including the writings made in the medieval times that had the final moment of life as their central point. Thus, in the 16th century, the period when Michel de Montaigne lived his life, meditation on (...) death was a rhetorical topos. Nevertheless, his Essays approach the theme of death not only from a literary standpoint, but as a daily meditation, as a spiritual exercise. In this perspective, this article suggests that Montaigne, far beyond a rhetorical approach, attempts to recover the most original meaning that the Hellenistic schools of thought gave to meditatio mortis, taking this concept as a preparation for life itself, as a constant way of observing the present, faced with an imminent scenario of various deaths, such as the Black Death epidemic and the civil war in Montaigne troubled times. (shrink)

This paper aims to raise some arguments used by Habermas in his Postmetaphysical Thinking so that we can from this make a critical assessment of the role he claims to the problem of subjectivity in the light of his thesis of individuation by socialization. First, we will present the theoretical and historical assumptions on which the Habermasian project is based, for example, Habermas' use of Mead's social theory, and then compare it to the tradition to which it was opposed. We (...) will then try to clarify certain trends of the time, reinforced mainly by Habermas' theory, such as the notion of reducing subjectivity to socialization, comparing them with the main elements of the metaphysical theories of subjectivity that had dominated the discourse of modernity. As we will see, the midpoint that bifurcates both perspectives will be the attitude with which each one behaves in the face of problems arising from the reflexive circle of subjectivity, thematizing the possibility of a non-propositional knowledge. (shrink)

Theorizing about “what is x?” is the primary task of any study that seeks a “philosophy about x”. In the case of the philosophy of measurement this problem is multifaceted, as it involves notions whose restrictions are formulated because of metaphysical assumptions and epistemic consequences. Concerning the understand of what it is to measure, there are problems derived from the relationship between measurement and knowledge, especially scientific knowledge. This relationship raises broad epistemological questions that can be broken down into more (...) specific epistemic problems. Would there be, then, a way to understand and characterize measurements that would make it possible to identify and clarify a set of these problems? This article proposes a framework for the act of measuring that is fruitful in the sense of giving a useful starting point in this field. (shrink)

The purpose of this article is to discuss the terms of representation and the theory of authorization in Hobbes, highlighting, in turn, the adversities and inconsistencies in the way the fictitious attribution interferes with the constitution of authority in Hobbes. In this sense, it becomes necessary to discuss the way in which Hobbes determines the function of the representative in the absence of his identification as author, that is, without any condition to attribute authority to his actors. This is, therefore, (...) a contradiction in terms of the rationality imposed by the model of representation proposed by Hobbes, in which the imputation of responsibility, in the case of the fictitious person, is absent of responsibility for his acts and, thus, making it impossible to assume responsibility for the acts of another. To this end, the aspects of the fictitious person and his relationship with the precepts of unauthorized authorization are highlighted in order to define the terms of the fictitious attribution and its implications in the legal theory of authorization in Hobbes. (shrink)

The general objective of this article is to discuss the concept of genealogy created by Friedrich Nietzsche. Our hypothesis is that Nietzsche allies himself to a certain notion of history to create this concept. It is then a matter of investigating to what extent Nietzsche takes history as a hieroglyphic writing and how this conception of history cannot be thought of from his understanding of origins. Thus, the relationship that Nietzsche establishes with history is another, which does not belong to (...) the traditional register. For, if metaphysics can make history an objective science in which it is possible to define an absolute, a constant, and from there to trace a teleological movement, Nietzsche thinks of history as discontinuity, betting on the singularity of the event. Finally, we will point to the dimension of laughter inherent to this record of history, and how the genealogist's laughter would be a kind of protection against scientific seriousness for the realization of his gay science. (shrink)

This article is about the conception of “us” or that identifies the set of humans and highlights them ahead others living beings. Thus, a discourse about “us” always needs a base of support and points in a direction. This point implies, even if minimally, a direction of the human being projected in a future. To discuss about this human direction and would verify as its characteristics, in the first section we expose some opinions of philosophy through contributions of Heidegger and (...) Kant. In the second section, the conception of “us” will be analyzed through the most recent phenomena of technical world. The final conclusion points out that the human direction provided by the technology, adapts well to certain characteristics. A possible solution to deal with technological human direction is the involvement of philosophy with certain aspects of the technical world, already available, and to make the promotion of a space for reflection. (shrink)

This text is the result of bibliographical research, of a philosophical nature, supported by the records of the philosophy of difference and/or multiplicity developed by French philosophers Gilles Deleuze and Félix Guattari. Our intention is to situate how philosophy, as well as art and science, are defined by the creative power, or by the demand to create a new thought, as opposed to representational thinking and recognition. We will highlight the specificity of philosophical activity and its primary task as the (...) creation of concepts and we will point out elements of a pedagogy of the concept. Through it and territorialization and deterritorialization movements, we carried out a thought exercise addressing issues related to the contemporary university, opposing two images of knowledge, namely, the arboreal and the rhizomatic; we also propose the concept of a smaller university as a bulwark of resistance. (shrink)

This article aims to examine the notion of pleasure as a telos of the happy life in Epicurus. Understood as the first good and inherent to the human being, pleasure is presented as the beginning and the ultimate end of a happy life. Indeed, it should be noted that it is not the pleasures of the common people that Epicurus considers as the telos of a happy life, but the pleasure that is the absence of suffering in body and soul, (...) which is named by Epicurus of katastematic pleasure or static/at rest pleasure. In this sense, two concerns guide the present work: i) that of presenting pleasure as a telos of a happy life; ii) to expose the strict meaning that the concept of pleasure assumes in Epicurean philosophy, paying attention to the distinction between pleasure in movement and pleasure at rest. The present study is based mainly on passages from the epistle to Meneceus, in some Main Maxims and Vatican Sentences, texts in which Epicurus exposes the foundations of his hedonism, as well as in the testimonies of later disciples, such as Tito Lucrécio Caro, Diogenes Laertius and Diogenes de Enoanda. (shrink)

The problem of the ontological limit of Artificial Intelligence and transhumanism in contrast with the ontology of Homo sapiens is discussed. Beyond the so-called exogenous or endogenous integration, the scenario of a technological singularity seems to materialize in entities that synthesize biology and technology, for example, by means of a download or transbiomorphosis that translates the neural networks of our mind into the memory of a computer. This is a hybridization that warns us about the advent of new species that (...) could leave Homo sapiens behind. If the human/machine synthesis is the limit desired by the transhumanist program, this limit seems to have crossed, in turn, the very ontological limit of the human, on which science, philosophy and religion had so far more or less agreed –each presenting their own cards. (shrink)

Often referred to as one of the “founding fathers of quantum mechanics”, Erwin Schrödinger’s thoughts were popularized by his contributions to contemporary physics. However, this thinker contributed to the discussion about the limits of philosophical thought and the ultimate foundation of reality, especially in his later writings. This article addresses such discussions, having as a guideline the Schrödingerian notion of ‘consciousness’ and the ethical implications of such a conception.

In this article, we will analyze the positive dimension of silencing for epistemic practices. Since: silencing refers to a communicative impediment; and at least in part our epistemic agency depends on this ability to express and make ourselves understood, it would be possible to conclude that silencing necessarily harms our epistemic interactions. However, Barrett Emerick reminds us that in some cases silencing helps to preserve the integrity and dignity of those whose epistemic agency is violated. Based on this initial insight, (...) we listed three premises that culminated in the justification for silencing other people: epistemic silences stem from socio-historical processes and the power relations that permeate them; the limits of epistemic agencies are established through social norms and conventions that affect identities in different ways; and, the dignity of the human person must be the criterion for establishing the limits between what should or should not be said. Considering that in order to act correctly it is necessary not only the justifications for acting, but also the appropriate occasion, we defend that practical wisdom is the proper virtue for individuals, groups and institutions to know when to silence other people. (shrink)

In this article, we will analyze the positive dimension of silencing for epistemic practices. Since: silencing refers to a communicative impediment; and at least in part our epistemic agency depends on this ability to express and make ourselves understood, it would be possible to conclude that silencing necessarily harms our epistemic interactions. However, Barrett Emerick reminds us that in some cases silencing helps to preserve the integrity and dignity of those whose epistemic agency is violated. Based on this initial insight, (...) we listed three premises that culminated in the justification for silencing other people: epistemic silences stem from socio-historical processes and the power relations that permeate them; the limits of epistemic agencies are established through social norms and conventions that affect identities in different ways; and, the dignity of the human person must be the criterion for establishing the limits between what should or should not be said. Considering that in order to act correctly it is necessary not only the justifications for acting, but also the appropriate occasion, we defend that practical wisdom is the proper virtue for individuals, groups and institutions to know when to silence other people. (shrink)

Based on the hypothesis that modified human beings will have successful life projects, the biopolitical presuppositions of genetic manipulation in modern society are reflected. Considering the theories presented by Michel Foucault, Jürgen Habermas, Michael J. Sandel, Hans Jonas and Achille Mbembe, a genetic Africanization of the economically disadvantaged population is identified. In this scenario, concepts of class and race are confused and social prejudice increases. Faced with the new technologies of genetic engineering, gene manipulation presents itself as a new face (...) of biopower, since science now has the power to give life from the selection of characteristics considered superior. It is argued that the criticism surrounding the process of genetic manipulation is necessary as it opens the possibility of debating mutual recognition as a condition of life, above the identification of race or class, geographic location or other characteristics of the individuals that make up society. (shrink)

Starting from our attention to the systematic divisions of the KrV, we address the chapter III of Analytic of principles and its theses on the transgression of reason and the negative expansion. Our proposal is to show the specificity of the concept of noumenon in relation to the other categories of understanding without neglecting its place within Transcendental Analytic. The peculiarity of this concept expresses in a privileged way the relation of critique to the limits of knowledge, since noumenon is (...) a representation that is excluded from the possibility of intuition, but is included in the analysis of knowledge. We therefore intend to shed light on the arguments that, on the one hand, limit knowledge and, on the other hand, allow thought a way to go beyond experience. Thus, in the analysis activity that detaches itself from specific interests in favour of an impartial investigation, the critic’s position can embrace the inside and the outside of the delimitation of knowledge. (shrink)

In the “Commentary on the First Epistle of St. John”, in a specific fragment of the text in which the focus is the Donatist controversy, Augustine states that despite the fact that love is an unavoidable norm for the true Christian life, in case of witnessing an action unjust, the Christian cannot passively accept such an act. However, in that same text, in another context, a kind of resignation is defended as proof that the Christian is in fact living a (...) Christian practice permeated by the love of God. In De civitate Dei Livro XIX, in “On the customs of the Catholic Church and the Manicheans”, and in other works, the same paradox persists: if on the one hand the Christian philosopher recognizes that even living in intense pain and suffering it is possible to conform and finding peace, a possible peace before the situation, on the other hand, defends that it is not fair for a man to submit to another since we are ontologically equal, therefore, apparently not encouraging eupathy in this unfair situation. Thus, our goal in this communication is: to investigate how we can understand the relationship between love and resignation, and whether both concepts can be applied to situations of flagrant injustice experienced or witnessed. (shrink)

Since the formulation of the uncertainty principle, research in quantum physics has raised a philosophical dilemma basically centered on the opposition between “realists”, favoring the assumptions of strong objectivity, and “idealists”, leaning on the foundations of weak objectivity. The central hypothesis of this article is that this dualism, as well as the classic problem of the solipsism of consciousness, can be properly understood as a stage in the development of the self-consciousness of the spirit, in the conceptual molds of Hegel's (...) philosophy. (shrink)

The article assumes that the philosophers known as “pre-Socratics” should be understood for analyzing their fragments and for a critical analysis of the testimonies about them that have come to us. The Aristotelian reading prevailed, but today we are able to understand the Ionian philosophy in its particularity, each of its philosophers and the ideas common to them. We approach these philosophers together as members of a historical tradition, as this undoubtedly seems unavoidable for their proper understanding, and we pay (...) attention to the fundamental notions of necessity, evolution and freedom, a kind of backbone of Anaximander's thought to that of Lucretius. Especially in contrast to the idea of final cause, we consider that the Ionians followed the opposite path to the Aristotelian and that the Epicureans are their main heirs, hence the expression “Ionian-Epicurean philosophy”, for us created to designate what we believe to have been a long and legitimate philosophical tradition. (shrink)

This article seeks to achieve two goals. First, to present a panoramic analysis of the three main contemporary conceptions about the demarcation problem. Traditionally, the demarcation problem has intended to conceptually delimit the boundaries between “science”, “non-science” and/or “pseudoscience” via criteria and definitions of science or scientificity. This issue – mainly in the 20th century, but not only – was present as one of the great intellectual challenges of the philosophy of science and in related areas. Indeed, our analysis has (...) produced a division that selects three main phases, namely, optimistic perspectives, pessimistic perspectives, and, so to speak, hybrid perspectives. In light of this context, and in order to support the general architecture of the article, two authors from each phase were chosen for a schematic analysis. Second, this article seeks, in the end, to argue that the problem of demarcation is better understood and answered if characterized as more than an exclusively methodological and epistemological problem, that is, in this sense it would also be a value-added problem with political, social and therefore, practical. We termed it the dual dimension of the demarcation problem. Furthermore, we highlight that our emphasis on this interpretation is essentially in accordance with the defense made by the third approach analyzed in this paper. In the end, we defend that the third conception outlined here is a comparatively better alternative than the others. (shrink)

This paper aims to present, from the perspective of Edmund Husserl, the concepts of consciousness, subjectivity and time. For the development of such purpose, the following husserlian original texts have been mainly utilized: Logical Investigations, On the Phenomenology of the Consciousness of Internal Time and Cartesian Meditations. This text initially presents the concept of consciousness as a real phenomenological unity of the ego’s experiences, as self-consciousness and as intentional experiences will be exposed. Subjectivity is approached based on the concepts of (...) empirical self and pure self. Time, on the other hand, is explored from a phenomenological standpoint. Finally, the last item shows the intrinsic relationship established between the concepts of time and subjectivity, thus demonstrating the concept of the absolute flow of experiencing, which is timeless, and which is the ultimate and true absolute. Paradoxically, it demonstrates that it is in the actual flow that temporality is originated, and it is in the temporality, through experiences, that subjective life is put into effect and is consolidated; i.e.,,it clearly demonstrates that time is the catalyst for the development of subjectivity through temporal experiences and that it is in the essential autogenic relationship that conditions are created for the development of life in unity, whose process is characterized by openness to time, a flow in the live perpetuity of the now. (shrink)

The notions of enthusiasm and fanaticism, besides the fact that they were associated with the concrete phenomenon of religious zeal at the time of the Reformation, were also, throughout the 17th and 18th centuries, the object of a literature that built a specific image of the so-called enthusiasts, be they the English Puritans, the Huguenot prophets or the Jansenist convulsionaries. By constructing this image, literature – philosophical, medical or satirical – produced at the same time the specular image of itself, (...) sometimes as pure alterity in relation to the fanatic, sometimes relativizing this opposition. Our journey starts from some of these formulations in England at the beginning of the 17th century, and then pays attention carefully to the elaborations of Swift and Diderot about fanaticism and enthusiasm, from the beginning to the middle of the 18th century, showing that philosophy itself, often understood as the opposite of fanaticism or madness, can also become its other when it gives in to enthusiasm. (shrink)

Based on Hegel's Phenomenology of Spirit, Alexandre Kojève produces a theory of an "anthropogenesis" that allocates the constitution of self-consciousness in a markedly historical and social field centered on the "dialectic of the master and the slave". More than this, it emerges in a domaine seized by the conflictuality of such a central operator of socialization, namely the desire, which is always, in the last case, a desire for recognition. Aware of this idea and on the path of the development (...) of an imaginary’s theory, Lacan was pursuing the necessity to reallocate certain points of the Freudian constitution’s theory of the ego. He was aiming to bypass Freud’s supposed “biologism” by emphasizing the fundamental dependence of the other’s figure on the process of "hominization", in which "aggressiveness" plays an inherent role. If the projects of Kojève and Lacan present undeniable convergences, it is necessary, however, to better understand them, as well as to establish the uniqueness of their distances, inflections and objectives. (shrink)

O artigo discute como a teoria de gênero de Judith Butler, principalmente a partir do que a autora denominou de metafísica da substância, opera uma desontologização das experiências de sexo-gênero. Para isso, expõe-se como Butler opera a desontologização do sujeito generificado, através de sua crítica feminista acerca da ideia de sujeito concebida a partir do marco da diferença sexual. Posteriormente, dedica-se ao que Butler denominou de “metafísica da substância”, vista como o que sustenta, no marco do sistema de sexo-gênero binário, (...) a ideia de diferença natural dos corpos, momento no qual a autora recorre à genealogia da moral realizada por Nietzsche para justificar sua genealogia do gênero e dos corpos, vislumbrando esses como indissociáveis, razão pela qual conclui que, à maneira do gênero, a produção dos corpos ocorre de forma performativa através de recitações contextualizadas que estabelecem os marcos de inteligibilidade humana, os quais são, por isso, passíveis de transformação. (shrink)

This article aims to approach the relationship between poetry and philosophical thought through the approximation between Kantian aesthetics and the work of Carlos Drummond de Andrade. It makes a presentation of the poet's work in the four phases of its development. It briefly exposes Kant's aesthetic conception, highlighting his classification of the arts, his concept of fine arts and the privileged place that the philosopher gives to poetic art. It undertakes an approximation of fine arts and poetry with Drummond's Poema (...) de Sete Faces. (shrink)

Este artigo visa abordar a relação entre poesia e o pensamento filosófico através da aproximação entre a estética kantiana e a obra de Carlos Drummond de Andrade. Faz uma apresentação da obra do poeta nas quatro fases de seu desenvolvimento. Expõe brevemente a concepção estética de Kant destacando sua classificação das artes, seu conceito de belas artes e o lugar privilegiado que o filósofo dá à arte poética. Empreende uma aproximação das belas artes e da poesia com o Poema de (...) Sete Faces de Drummond. (shrink)

This text proposes a conception of Richard Rorty’s philosophy from the distinction between systematic philosophy and edifying philosophy, proposing this distinction as a key to reading his neo-pragmatism and his political-ethical proposal of the 90s, whose consequence main will be his conception of liberal democracy, ironic citizen and post-philosophical culture.

This work aims to highlight the continuous game and the paradoxical relationship established between memory and forgetfulness based on the contributions of Friedrich Nietzsche and Henri Bergson. We will follow the hypothesis that the origin of memory and consciousness in Nietzsche is very close to that made by Bergson in Matter and Memory. I will try to expose how memory in Bergson arises in the interval between action and reaction, at the moment when man hesitates, organizes and selects the new (...) movement. The same hesitation movement occurs in Nietzsche, when man abandons the "animalistic" realm of the instant and begins to calculate and plan his actions. In the meantime, when man acquires the capacity to remember and distances himself from the instinctive animals, forgetfulness becomes vitally important, according to Nietzsche, since an excess of memory can resent and sadden the body. In Bergson, on the other hand, the brain mechanism - an organ of attention to life - also occupies a prominent place, from the moment it temporarily removes the totality of memories, and allows only some of them to become conscious. To this end, we will observe that what is behind this infinite game between memory and forgetfulness is the maintenance of a healthy body that does not get lost in excesses - of remembering too much or forgetting everything. A body that knows how to remember, but also how to forget in order to live. (shrink)

The article that is presented has as its main object to be a crossing between the notions of common good and individual good. Thus, it was intended to develop the explanation of the historical-philosophical path, from where the passage and interposition between the ethical conceptions of common and individual goods took place; with regard, likewise, to the passage between Greek antiquity and Hellenic world. Therefore, the present writing will deal with the presentation of a general panorama of theoretical transposition and (...) political conception, when in the emergence of the design architected by certain philosophers who prove to be fundamental to the ancient and Hellenic political question. Namely: Plato, Aristotle, Epicurus, Zeno of Citium and Pyrrhus. Founding thinkers of the understanding of what politics is, in a timeless way; for this reason, they themselves are the arche and starting point of any investigation of what is determined as a human ethos, inserted in this nascent and current perspective that we call the search for an ego-good. (shrink)

The impediment of individuals affected by mental illness at risk of suicide is well justified. But the impediment to rational suicide is complicated by the conflict between defending life and defending autonomy, as illustrated by the various philosophical approaches to the ethical dimension of suicide. In this article we argue that, insofar as punctual in nature and limited in scope, paternalistic intervention of the autonomous individual is also justified. To do so, we will use the distinction between shallow and deep (...) autonomy, as well as complicating factors from recent medical literature: the question of ambivalence and the cry for help model. We will also pay special attention to the ethical implications of new strategies for risk detection that use artificial intelligence applied to social network databases like Facebook. Although preliminary evidence suggests these are effective tools, their lack of transparency, regulation and consent puts civil liberties and rights at risk. (shrink)

The article discusses how Judith Butler's theory of gender, mainly based on what the author called metaphysics of substance, operates a desontologization of sex-gender experiences. For this, it exposes how Butler operates the desontologization of the gendered subject, through her feminist critique of the idea of ​​subject conceived from the mark of sexual difference. Later, it dedicates to what Butler called the “metaphysics of substance”, seen as what sustains, within the framework of the binary sex-gender system, the idea of ​​natural (...) difference of bodies, a moment in which the author resorts to the genealogy of morals developed by Nietzsche to justify her genealogy of gender and bodies, seeing these as inseparable, which is why she concludes that, in the manner of gender, the production of bodies occurs in a performative way through contextualized recitations that establish the boundaries of human intelligibility and that, therefore, it is subject to transformation. (shrink)

This article has as its main theme the disorder of self-love, according to the thought of Louis Lavelle. For this philosopher, self-love is something that not only tarnishes man's conscience but also his relationships with others. In the egoist there is a process of losing consciousness, since the idea or image that he has of himself is unfair to reality, it is always exaggerated. This false self-image, for being unfounded, prevents your conscience from being perfect, thus making it impossible for (...) one of the philosopher's basic principles: to know oneself. The article discusses self-love, supported by the notion of sincerity towards oneself. This sincerity is only possible when there is detachment from fantasies, that is, detachment from vanity. The reflection carried out in this article was guided by the reading, analysis and interpretation of texts by Lavelle, such as The error of Narcissus, Conduite à l’égard d’autrui, Traité des valeurs, De l’Acte. (shrink)

This article discusses the existing duality between the terms Earth and world under the of the 21st century ecological crisis. It proposes, from the deconstruction of anthropocentric and ecocentric values, an analysis of the philanthropic/sustainable paradigm, as a way of understanding the interdisciplinary nature of the possible coexistence between Man and Nature. For this, are demonstrated some hierarchical imbalances present in the concession of Western culture proposed by Samuel Huntington, in the ecological imaginary of indigenous communities defended by Zoe Todd, (...) and in the environmental impact of consumer society from the perspective of Patrick Curry, Richard Sylvan, and David Bennett. As a result, the importance of understanding a balance between consumption and production is demonstrated, condemning the elitist anthropocentrism of western communities as the cause and solution of the ecological problem, transversally illustrated from the market and the art world under the conception of the practical uselessness of its existence and given its contribution to a problem of overproduction. (shrink)

Currently, republicanism is accused of thinking of civic virtue as linked to an ideal of the good life and, therefore, impossible to be realized in modern, plural and neutral societies. On the other hand, liberalism is accused of basing its argument on the ideal of individual autonomy, leading to political fragmentation. Faced with this clash, we intend to present the republican civic virtue as one of the political virtues required by political liberalism. The adequate foundation of this hypothesis will allow (...) us to make sense of the recent proposals of a liberal republicanism as an answer to some of the current problems of liberal democracies. (shrink)

The question about the object, method, and nature of Psychology in the first half of the 19th century received three proposals: the first, presented by Christian Wolff, appealed to the conciliation between the Psychologia Rationalis and the Psychologia Empirica based on the process of Experimentalphysik and in the Principle of Sufficient Reason; the second, proposed a shift towards Physiology this proposal was responsible for establishing the Psychology as an independent Science; the third offers an existential approach to mental phenomena. We (...) argue that the project of Søren Kierkegaard presents a Psychology Experimenterende as a response to Psychologia Empirica and the Experimentelle Psychologie. (shrink)

Friedrich Nietzsche, who sought to understand very deeply an inner tension of human feeling, brought up the "superman" as a proposal for the overcoming of man through a force derived from the individual himself, in order to transvalue the dichotomies, errors and prejudices that denied existence, for the sake of its own affirmation. The proposal of overcoming man, announced by Nietzsche in the second half of the nineteenth century, returns later, but no longer through the idea of a force derived (...) from the individual himself, but through his improvement by means of technological devices, promising to make man into a "superhuman". The following work intends to present two proposals for the overcoming of man, it is through Nietzsche and transhumanism philosophy. It is going to be shown that one of the two proposals comes by the idea that man must be overcome due to its decadence, seen by its denial of the world and its instincts, the other proposal is that man is not the final stage of evolution, therefore it must be overcome with tecnological enhacements. (shrink)