La sección de literatura de esta edición N.° 31, nos brinda un paisaje poético dibujado por el escritor Adriano (de San Martín) Corrales Arias, oriundo de Costa Rica, territorio cuyo relieve y herencia mesoamericana recorre a través de palabras sinuosas, vertidas en los poemas 12, 29 y 34 de su libro Vanitas, publicado en la capital costarricense por la Editorial Arlekín, en 2021.

Este ensayo, dedicado a las doctrinas psicológicas de Alejandro, se divide en tres partes: la primera ilustra, a través de ejemplos tratados por el De anima, la concepción que tenía Alejandro de su actividad filosófica. Dado que Aristóteles ha transmitido las doctrinas más verdaderas, cree Alejandro, lo que hay que hacer es simplemente exponerlas de nuevo del modo más claro y completo, valiéndose de todo lo que dice Aristóteles respecto de las funciones psíquicas, incluso en obras diferentes del tratado principal. (...) La segunda parte del ensayo se centra en la sección inicial (1-26 Bruns) del tratado alejandrino, donde principalmente se prueba que el alma, como cualquier otra forma, es sólo la conjunción de las capacidades del cuerpo, cuya forma es el alma. Más aún, argumenta Accattino, tales capacidades anímicas nunca pueden expresarse independientemente del cuerpo, y menos aún con la desaparición del cuerpo. Por lo tanto, como forma del cuerpo, el alma es completamente mortal. La otra tesis célebre de Alejandro (la identificación del intelecto activo con el dios aristotélico de Metafísica Lambda) es tratada por Accattino en la tercera parte de su ensayo. Allí examina la noética del De intellectu de Alejandro y la sección dedicada a la noética en su De anima (80, 16-91, 6). En esta parte de su artículo el autor aclara, primero, los términos usados en la noética alejandrina (intelecto en potencia o intelecto “material”, intelecto entendido como “hábito”, intelecto “que viene de afuera”, el intelecto “agente”); luego ilustra el modo en que Alejandro da cuenta de la actividad intelectiva del intelecto humano y, finalmente, se concentra en el papel diferente que atribuye al intelecto agente (o el intelecto “que viene de afuera”, identificado por Alejandro con el intelecto divino) en el De intellectu y en la sección del De anima, respectivamente, de modo de mostrar que la posición más madura de Alejandro es la indicada en el De anima. (shrink)

Language does not fossilize but this does not mean that the language's evolutionary timeline is lost forever. Great apes provide a window back in time on our last prelinguistic ancestor's communication and cognition. Phylogeny and cladistics implicitly conjure Pan (chimpanzees, bonobos) as a superior (often the only) model for language evolution compared with earlier diverging lineages, Gorilla and Pongo (orangutans). Here, in reviewing the literature, it is shown that Pan do not surpass other great apes along genetic, cognitive, ecologic, or (...) vocal traits that are putatively paramount for language onset and evolution. Instead, revived herein is the idea that only by abandoning single‐species models and learning about the variation among great apes, there might be a chance to retrieve lost fragments of the evolutionary timeline of language. (shrink)

O trabalho de Kurt Goldstein ainda é pouco conhecido no Brasil. Sendo um dos fatores quedificultam o acesso aos seus escritos a ausência de traduções das suas obras para a línguaportuguesa. No entanto, sua influência está presente em diversas áreas do conhecimento, aexemplo da Neurologia, Neuropsicologia, Psicologia e Filosofia. Desse modo, com o intuitode resgatar os fundamentos de conhecimentos e práticas realizadas nos camposinfluenciados por ele, esse artigo apresenta uma introdução à sua obra. Foram utilizadoscomo base os escritos The Organism: (...) A holistic approach to biology derived frompathological data in man e Human Nature in the light of psychopathology. A partir daanálise dessas obras foram selecionados três grandes temas a serem explorados: a questãodo método para o autor, a teoria do organismo apresentada por ele e a noção de naturezahumana presente em seus trabalhos. Por meio dessa retomada da obra do autor, pretendeseapontar para sua “fenomenologia”, além de abrir caminho para novas discussões sobresua influência. (shrink)

I seek to show in this paper how, in addressing the concept of “I” and the question of self-knowledge in the Critique of Pure Reason, one encounters a paradox, which is essentially a consequence of the doctrine of transcendental idealism. I point to Kant's concept of “I” and its three co-constitutive perspectives. The importance of the concept of subject and its intertwining with the concept of reason is pointed out, as also how these two concepts appear in the text of (...) the Critique of Pure Reason as presuppositions. Subsequently, I deal with some basic questions of transcendental idealism. Finally, I briefly present the three perspectives of the "I": as a phenomenon, as a transcendental structure, and as a noumenon. I conclude by bringing back what Kant himself conceives as a paradox, which is the subject’s self-affection, and the relation between the subject as noumenon and as inner sense. (shrink)

We study a modal language for negative operators—an intuitionistic-like negation and its paraconsistent dual—added to (bounded) distributive lattices. For each non-classical negation an extra operator is hereby adjoined in order to allow for standard logical inferences to be opportunely restored. We present abstract characterizations and exhibit the main properties of each kind of negative modality, as well as of the associated connectives that express consistency and determinedness at the object-language level. Appropriate sequent-style proof systems and adequate kripke semantics are also (...) introduced, characterizing the minimal normal logic and a few other basic logics containing such negative modalities and their companions. (shrink)

Este ensayo, dedicado a las doctrinas psicológicas de Alejandro, se divide en tres partes: la primera ilustra, a través de ejemplos tratados por el De anima, la concepción que tenía Alejandro de su actividad filosófica. Dado que Aristóteles ha transmitido las doctrinas más verdaderas, cree Alejandro, lo que hay que hacer es simplemente exponerlas de nuevo del modo más claro y completo, valiéndose de todo lo que dice Aristóteles respecto de las funciones psíquicas, incluso en obras diferentes del tratado principal. (...) La segunda parte del ensayo se centra en la sección inicial (1-26 Bruns) del tratado alejandrino, donde principalmente se prueba que el alma, como cualquier otra forma, es sólo la conjunción de las capacidades del cuerpo, cuya forma es el alma. Más aún, argumenta Accattino, tales capacidades anímicas nunca pueden expresarse independientemente del cuerpo, y menos aún con la desaparición del cuerpo. Por lo tanto, como forma del cuerpo, el alma es completamente mortal. La otra tesis célebre de Alejandro (la identificación del intelecto activo con el dios aristotélico de Metafísica Lambda) es tratada por Accattino en la tercera parte de su ensayo. Allí examina la noética del De intellectu de Alejandro y la sección dedicada a la noética en su De anima (80, 16-91, 6). En esta parte de su artículo el autor aclara, primero, los términos usados en la noética alejandrina (intelecto en potencia o intelecto “material”, intelecto entendido como “hábito”, intelecto “que viene de afuera”, el intelecto “agente”); luego ilustra el modo en que Alejandro da cuenta de la actividad intelectiva del intelecto humano y, finalmente, se concentra en el papel diferente que atribuye al intelecto agente (o el intelecto “que viene de afuera”, identificado por Alejandro con el intelecto divino) en el De intellectu y en la sección del De anima, respectivamente, de modo de mostrar que la posición más madura de Alejandro es la indicada en el De anima. (shrink)

The purpose of this article is to examine the objective side of subjectivity formation through music. I attempt to show how music is a way to configure subjectivity in its interiority, but in a way that it can be shared between other individual subjectivities. Music has an objective structure, but this structure is the temporal and sonorous interiority of subjectivity. It has as its objective manifestation and consequence the feelings and emotions. These feelings are subjective, and in the level of (...) subjective Geist they are related to intuition. Hegel believes that such intuition cannot be properly communicated, due to its exclusive access to the individual subject himself. Despite that, music is an art, and it takes part in the level of absolute Geist. That means that music is the connection between the objective and subjective sides of Geist, being a product of social relations, including the sharing, experience and recognition of subjective operations by the participants in society as something in common. Art is related to intuition but it is not intuition itself, nor it is reduced to the capacity of intuition. All three capacities of the subjective Geist in the theoretical Geist (namely intuition, representation and thinking) can be part of the relationship between art and the individual perspective.However, the link between art and intuition is an analogy between the subjective Geist and the absolute Geist, considering that art is a level of manifestation of social self-consciousness where the people and the social group have not yet become conscious of its content in its manifestation. The exposition of the ideal content of social relations is manifested through absolute Geist, beginning with its sensible manifestation. After this process, it is signified through a practice related to representation, and finally it is related to a conceptually and linguistically mediated practice, philosophy. These products cannot be a consequence of a mere subjective connections, but must be (as part of absolute Geist) a consequence of the objective relation between individuals in its subjective manifestations. Furthermore, subjective capacities are a condition without which the development of the absolute Geist is not possible. At the same time, it is not possible that subjective Geist’s capacities can be fully realized without social relations. Science is not a product of an individual-solipsistic relationship with the environment, but a product of a social relations, including language, shared experiences and shared ways of comprehension, such as the common way to feel and receive the environment in a subjective level discussed below. I divide this exposition into three parts: (1) music and subjectivity, where I deal with the relation between body vibration, time, sound and the formal interiority of the listener/musical subject, analyzing the form of music in its subjective side (the relation to the listener); (2) music and content, where I examine the content generated by music as being the process of formation itself (i.e. the process of given form to the interiority of subjectivity through sounds becomes its own content, namely, the feelings); and (3) music and words, where I scrutinize the relationship between music and words’ capacities to make reference and to have content, considering the connection between pure music and lyrics, and between music and poetry as singular forms of art. I conclude with the idea that music has a specific role in Hegel’s system, which is to bring to light and develop absolute Geist’s (understood as the objectivation and formation of a social and cultural subjectivity) internal aesthetic form. (shrink)

Die Übernahme des KI-Unternehmens DeepMind durch Google für rund eine halbe Milliarde US-Dollar signalisierte vor einem Jahr, dass von der KI-Forschung vielversprechende Ergebnisse erwartet werden. Spätestens seit bekannte Wissenschaftler wie Stephen Hawking und Unternehmer wie Elon Musk oder Bill Gates davor warnen, dass künstliche Intelligenz eine Bedrohung für die Menschheit darstellt, schlägt das KI-Thema hohe Wellen. Die Stiftung für Effektiven Altruismus (EAS, vormals GBS Schweiz) hat mit der Unterstützung von Experten/innen aus Informatik und KI ein umfassendes Diskussionspapier zu den Chancen (...) und Risiken der künstlichen Intelligenz verfasst und geht darin auf aktuelle, mittel- und langfristige Herausforderungen im Bereich der KI-Entwicklung ein. (shrink)

No presente ensaio trata-se da relação entre filosofia e cristianismo no século XX a partir da consideração de uma problemática comum a estas experiências: o eclipse do sentido, ou seja, a perda de referênda a um horizonte a partir do qual o ser humano pode orientar-se na vida. Esta problemática, diferentemente declinada nas formas do excesso do mal, do niilismo e da indiferença religiosa, é uma das heranças com que hoje tanto a filosofia como o cristianismo têrn de se debater. (...) O presente artigo reconstrói uma "genealogia filosófica" da atitude de indiferença e oferece deste fenómeno uma análise articulada. A partir daqui apresentam-se duas soluçõoes possíveis, capazes de unir ainda filosofia e cristianismo e que estão em posição defavorecer novas formas de co-implicação entre Deus, homem e mundo: a referênda aos aspectos "positivos" da indiferença e a atenção à esfera do emocional, na qual as motivações têrn ainda espaço. /// The present essay deals with the relation between philosophy and Christianity in the 20 th Century in relation to the eclipse of meaning, i. e., the lack of a horizon that constitutes a point of reference by which one might orient his/her life. This problematic, affected differently by excesses of evil, nihilism, and religious indifference in the last century, is at the heart of the debate. In view of this, the present article offers a "philosophical genealogy" of the attitude of indifference. On the basis of an analysis of this phenomenon, it proposes two possible solutions that might bring philosophy and Christianity together by reformulating the ways that God, man, and the world may be seen as co-implicated and by considering how this indifference can have positive aspects. (shrink)

In this paper, I present some concepts of Hegel’s philosophy of art, aiming to interpret a cultural-political situation, namely, Bolsonarism in contemporary Brazil. I present the ideas in the following order: (a) the modes of comprehension, mainly through the distinction between the poetic and the prosaicmodes; (b) the conception of “Action [Handlung]” as a category of art, by means of its three levels: State of the World [Weltzustand], Situation [Situation], and Action itself [Handlung als solche]; (c) an evaluation of the (...) anachronism of the ideas of myth and hero in contemporary times, through a reflection mediated by the categories of sublation [Aufhebung] and history. (shrink)

The concept of radical evil appears in Kant's theory when he discusses the religion in the limits of the mere reason and aims explain the complex relationship between respect for the moral law and the self-love, for establish the motive of the action. By aiming identify the basis of human inclination to evil, Kant is faced with the trouble of have to put nature and freedom in connection. Despite of the concept of radical evil retain some ambiguity, it allows conceive (...) a notion of responsibility suitable to an inherent inclination to evil. In this paper is my purpose to explain some basic moments of Kantian formulation of that notion.A noção de mal radical aparece em Kant no contexto da discussão da religião nos limites da simples razão e busca dar conta da complexa relação entre o respeito pela lei moral e o amor-próprio na definição do móbil para a ação. Na busca por identificar o fundamento da propensão para o mal no homem, Kant se vê diante da dificuldade de ter de articular natureza e liberdade, e ainda que a noção de mal radical possa conservar algumas ambigüidades, permite conceber uma noção de responsabilidade compatível com uma inata propensão para o mal. Neste texto busco explicitar alguns passos fundamentais na construção do conceito por Kant. (shrink)

BackgroundIn Italy, the COVID-19 pandemic has caused a collective trauma. Post-traumatic growth has been defined as the subjective experience of positive psychological changes as a result of a traumatic event. PTG can involve changes in five psychological main dimensions: relating to others, new possibilities, personal strength, spiritual change, and appreciation of life. In the context of national emergencies, those PTG dimensions encompassing changes at the social level can play a role in coping strategies that involve a renewed sense of self (...) and one’s social identities, including national identities, and in turn, foster a stronger sense of trust and connection to others.AimTo investigate how each of the five PTG dimensions mediates the association between the salience of national identity and interpersonal trust in a sample of Italian young adults. Trust in national and European institutions were expected to positively predict the strength of the Italian national identity which in turn was expected to be positively associated with interpersonal trust, and the PTG relating to others dimension to mediate this association.MethodThis study involves the secondary analysis of data from a representative sample of 2,000 Italian young adults. Participants completed a web survey during the peak of the COVID-19 crisis in Italy with measures of trust in EU and national institutions, national identity, interpersonal trust, and the PTG Inventory. Structural equation modeling procedures were employed for key hypotheses tests.ResultsTrust in national institutions positively predicted national identity, which in turn was positively associated with interpersonal trust. Evidence of a full mediation effect of the PTG relating to others dimension on the association between national identity and interpersonal trust was found.DiscussionFindings contribute to clarify the psychological responses to collective traumas. In the context of Italy’s COVID-19 crisis, trust in national institutions reinforced Italian national identity, which was in turn associated with greater interpersonal trust, but only when psychological responses to the trauma involved changes in how individuals perceived and related to others, and not merely a focus on the self. Theoretical and practical implications are discussed. (shrink)

O presente artigo problematiza os pontos de divergência e as possíveis convergências entre Ernst Cassirer e Martin Heidegger no âmbito da disputa de Davos e seus arredores. Propomos que a contraposição teórica destes autores, neste contexto centralizada em duas possíveis linhas de interpretação da filosofia crítica kantiana com especial enfoque à doutrina do esquematismo transcendental, não seja interpretada de maneira incomensurável, como um conflito entre duas posições antitéticas. Contrariamente, argumentamos em favor de um ponto de partida dialógico, decorrente da existência (...) de um território teórico comum, subjacente à contenda de Davos, a partir do qual será possível demonstrar como, e até que ponto, Heidegger e Cassirer compartilham determinados pressupostos filosóficos, evidenciando, por fim, onde se localizaria tanto o limiar quanto o epílogo desta partilha de caminhos trilhada por tais pensadores. (shrink)

In this paper, I consider how it would be possible to think about the historicity of music through Hegel’s thought. I will compare Hegel’s idea with a historical event that is considered relevant in the history of music: Schoenberg’s twelve-tone music, taken here also as a model of immanent negation and Aufhebung of tonal system in music. Furthermore, I will take Schoenberg’s twelve-tone music as an instance and wonder about the role of music and its history in the sociocultural formation (...) (or, in Hegelian words, in the absolute Geist). I divide the exposition into four parts, namely: (1) the position of art before the absolute Geist; (2) a general exposition of art in the Lectures on the Philosophy of Art, placing music as a singular form of art; (3) an analysis of the characteristics of music in Hegel and (4) the comparison with Schoenberg’s twelve-tone music. I conclude that music, as an artistic form, brings the form of an internal feeling of a social subjectivity – a way to feel and understand sounds that transforms itself through history; in turn, both music and the form of an internal feeling of social subjectivity, have a historicity that can be understood as developed dialectically. Along these lines, the beginning of the Twentieth Century in music reveals, through Schoenberg and other composers, new intuitive configurations of this social subjectivity. (shrink)

Resenha de Em Um com o Impulso, de Vladimir Safatle. O livro trata da emancipação social por meio da estética da arte. O livro parte da crítica da associação tradicional entre autonomia, modernidade, e emancipação social, e divide-se em três partes: a primeira trata da autonomia; a segunda, do sublime; a terceira, da expressão. Soma-se a isto um excerto e a conclusão. A perspectiva geral tem o viés da dialética negativa adorniana vinculada com a psicanálise – viés este bastante conhecido (...) nos trabalhos do autor. (shrink)

A partir dos anos 1950, no auge do processo de descolonização afro-asiática, Portugal sofreu diversas pressões internacionais devido à sua política colonial. Marcado historicamente por sua debilidade econômica, o país havia implementado um modelo colonialista baseado na abertura de seus domínios ultramarinos à atuação do capital internacional, em um modelo de colonialismo dependente. Este fato, aliado aos interesses estratégicos dos EUA e da OTAN, no contexto da Guerra Fria, fez com que as grandes potências acabassem esvaziando as pressões contrárias ao (...) colonialismo português. Assim, apesar da política isolacionista implementada pelo regime salazarista e da condenação da opinião pública internacional, os interesses econômicos e financeiros das grandes potências e as determinações político-estratégicas da conjuntura internacional acabaram por garantir alguma sobrevida ao Império Colonial Luso até meados da década de 1970.The crisis of the last empire: the Cold War and the final decades of Portuguese colonialism From the 1950s onwards, at the height of the process of Afro-Asian decolonization, Portugal underwent various international pressures due to its colonial policy. Historically marked by its economic weakness, the country had implemented a dependent colonialist model based on the opening of its overseas domains to the international capital. In addition, the strategic interests of the United States and NATO within the context of the Cold War resulted in a deflation of the pressures against Portuguese colonialism by the great powers. Hence, despite the isolationist policy implemented by the Salazar regime and the condemnation of colonialism by international public opinion, the economic and financial interests of the great powers, as well the political and strategic constraints of the international conjuncture, granted the survival to the Portuguese Colonial Empire until the mid-1970s. Resumen La crisis del último imperio: la Guerra Fría y las últimas décadas del colonialismo portugués Desde la década de 1950, en el apogeo del proceso de descolonización africano-asiática, Portugal sufrió varias presiones internacionales debido a su política colonial. Marcado históricamente por su debilidad económica, el país había implementado un modelo colonialista basado en la apertura de sus dominios de ultramar a la actuación del capital internacional, en un modelo de colonialismo dependiente. Este hecho, junto con los intereses estratégicos de los EE.UU. y la OTAN en el contexto de la Guerra Fría, hizo que las grandes potencias acabaran por vaciar las presiones contra el colonialismo portugués. Así, a pesar de la política aislacionista implementada por el régimen salazarista y la condena por la opinión pública internacional, los intereses económicos y financieros de las grandes potencias y las determinaciones político-estratégicas de la coyuntura internacional acabaron por garantizar alguna sobrevida al Imperio Colonial Luso hasta mediados de la década de 1970. (shrink)

Which sounds composed the first spoken languages? Archetypal sounds are not phylogenetically or archeologically recoverable, but comparative linguistics and primatology provide an alternative approach. Labial articulations are the most common speech sound, being virtually universal across the world's languages. Of all labials, the plosive ‘p’ sound, as in ‘Pablo Picasso’, transcribed /p/, is the most predominant voiceless sound globally and one of the first sounds to emerge in human infant canonical babbling. Global omnipresence and ontogenetic precocity imply that /p/‐like sounds (...) could predate the first major linguistic diversification event(s) in humans. Indeed, great ape vocal data support this view, namely, the only cultural sound shared across all great ape genera is articulatorily homologous to a rolling or trilled /p/, the ‘raspberry’. /p/‐like labial sounds represent an ‘articulatory attractor’ among living hominids and are likely among the oldest phonological features to have ever emerged in linguistic systems. (shrink)

considerations are given about the state of quantificational views about terms that were to involve the metacognitive ability of self deixis.

Scholars of aristotelian political philosophy generally agree that the project of the ideal polis of Politics VII – VIII is strictly linked to Ethics. They disagree however on the nature of the constitution outlined. It is broadly accepted that it is a "polity". In this paper I deal with the topic of aristocracy in aristotelian political thought and I show that, throughout Politics, Aristotle never swerved from the idea of aristocracy as the optimal constitution, where the truly virtuous rule. Finally (...) I argue that the ideal polis of Politics VII – VIII, though it is never explicitly thus termed, is an aristocracy. (shrink)

A differenza dell'età moderna e contemporanea, nell'antichità e nel Medioevo, moltissimi sono stati i commenti che hanno avuto il valore di testi filosofici fondamentali, vere e proprie pietre miliari nella storia del pensiero. E questo è il caso di Alessandro di Afrodisia e del commento che qui si presenta, per la prima volta tradotto in italiano, al De Anima di Aristotele. L'opera di Alessandro ebbe un'enorme influenza sul pensiero del Medioevo e del Rinascimento e per questo motivo, oltre ad essere (...) un passaggio obbligato per la conoscenza della filosofia antica e tardoantica, essa può interessare anche studiosi e studenti della filosofia di queste due età più recenti. (shrink)