Gilles Deleuze demonstrated the key role of flashback in dealing with the relationship between actual image and recollection-image when interpreting the temporality of images. He established two criteria for judging whether a flashback implies a recollection-image by stating that: (1) it serves as some kind of prompt in the narrative to make the viewer perceive that the scene has entered a flashback; (2) it relies on fate or forking time. But Deleuze also mentioned that, if the context or condition disappears, (...) the recollection-image represented by the flashback will lose its support, at which point, the pure recollection will also disappear. In this case, the actual image no longer forms a connection with the sensor-motor, but is suspended, which produces a fantasmatic effect. Bi Gan extends this suspension in his film “Long Day’s Journey into Night” by removing the character being referred to in the flashback, stripping it from figure and confining it in the voice-over. The film features an extreme use of several effects in the sensory-motor situations and the flashbacks, as described in Deleuze’s “Cinema 2: Time-Image,” namely recollection, dream, and falsification. Thus, the boundary between flashback and reality is completely broken. In addition, Bi Gan uses doppelgangers in the second part of the film to reconstruct the ambiguity of actual images and recollection-images in the first part, turning them into pure fantasies. This essay will analyze issues relating to the images and characters in “Long Day’s Journey into Night” and show how this film constitutes a typical case of recollection-images transformed into fantasies through the power of falsification. (shrink)

‘Subject of one’s acts’: Lacanian reflections on a Foucauldian art of living In Les aveux de la chair, the fourth volume of his Histoire de la sexualité, Foucault explains how the still dominant idea that man is ‘subject of desire’ – and thus subjected to the law of desire – has its origin in the libido theory of Augustine. With this genealogical analysis Foucault targets, among other things, the libido theory of his contemporary, the psychoanalyst Jacques Lacan. This essay briefly (...) discusses what makes Lacan and Foucault theoretically opposed to each other. I zoom in on how both conceive the modern ‘subject’. Opposite to the subject as ‘subject to desire’, Foucault puts forward the ‘subject of one’s own actions’, the subject that is itself the ground/base of its own ‘care for oneself’ (epimileia heautou). This essay presents a critical reflection on the possibility of such a subject. It is here that Lacan’s theory of the subject can shed a light on Foucault’s understanding of a modern ‘care of oneself’ or ‘art of living’. Lacanian psychoanalysis can provide a ‘critical theory’, indispensable for what is at stake in a Foucauldian ‘art of living’. (shrink)

This contribution focuses on one member in particular of the anthropocenic triad Earth – technology – humankind, namely the current form of human subjectivity that characterizes humankind in the Anthropocene. Because knowledge, desire and behavior are always embedded in a particular form of subjectivity, it makes sense to look at the current subjective structure that embeds knowledge, desire and behavior. We want to move beyond the common psychological explanations that subjects are unable to correctly assess the consequences of (...) their current technological lifestyle or unable to change their lifestyle because well-intended behavior is modified by factors such as laziness, lack of knowledge, seduction by convenience, etc. Instead, we will argue from a philosophical point of view that transcendental illusions play a central role in a contemporary account of subjectivity. Consumerism is considered as a means of not becoming a subject and framed in a profound ambivalence at the heart of our acting against better knowledge. We appeal to collective transcendental conditions of subjectivity in the Anthropocene in terms of illusions without owners – a term borrowed from Robert Pfaller’s work on interpassivity. Central in our account is the idea that illusions without owners are the conditions of possibility for the disconnection between knowledge and behavior – the characteristic par excellence of the Anthropocene. (shrink)

Traditional western conceptions of pain have commonly associated pain with the inability to communicate and with the absence of the self. Thus pain, it seems, must be avoided, since it is to blame for alienating the body from subjectivity and the self from others. Recent work on pain, however, has began to challenge these assumptions, mainly by discerning between different kinds of pain and by pointing out how some forms of pain might even constitute a crucial element in the (...) production of subjectivity. This article deals with the specific form of pain that is labour pain. Pain in labour has been investigated in medicine and lately, copiously, within the social sciences. Analyses from a more philosophical perspective are still very much missing, however, and in developing such analyses, de Beauvoir’s ideas on subjectivity as inherently embodied, as situated, and as profoundly ambiguous when authentically lived, appear to be of significant use. (shrink)

De essays die hier zijn verzameld, gaan alle op hun manier op zoek naar wat het betekent dat wij, modernen, 'subject' zijn geworden. Voor de moderniteit, in de christelijke middeleeuwen, was God het 'subjectum', dit wil zeggen de 'drager' waarin de mens zichzelf en zijn wereld gegrondvest wist. Met de moderniteit heeft de mens die rol van 'drager' en 'subject' overgenomen: de plaats waarin hij zichzelf en zijn wereld gegrond kon weten, was voortaan enkel en alleen nog zijn eigen eindige (...) 'zelf'. De essays die Marc De Kesel hier bijeenbrengt, stellen op diverse manieren de vraag naar wat het wil zeggen dat de plaats waar wij, modernen, onszelf treffen, niet langer de plaats is waar een God ons zou hebben geschapen en evenmin de plaats waar wij zonder meer bij onszelf aanwezig zouden zijn (en onze drager, ons eigen 'subjectum' zou zijn). Aan de hand van een aantal hedendaagse (Lacaniaanse, Bataillaanse en andere) denkschema's tracht hij aan te tonen hoe die plaats ons wezenlijk vreemd blijft, omdat wij drager-subject zijn geworden van iets dat ons in laatste instantie blijft ontsnappen; alleen moet dat 'transcendente' niet langer in een of andere verre God worden gezocht, maar in de banale woordenstroom waar ons dagelijks bestaan op drijft. De Kesels essays gaan vaak rechtstreeks in op concrete situaties, wat ze dwingt hun gedachtengang dicht bij de realiteit te houden. Dit kan een denken dat onze filosofische traditie niet schuwt, alleen maar ten goede komen. (shrink)

Paying attention to the inner workings of mathematicians has led to a proliferation of new themes in the philosophy of mathematics. Several of these have to do with epistemology. Philosophers of mathematical practice, however, have not (yet) systematically engaged with general (analytic) epistemology. To be sure, there are some exceptions, but they are few and far between. In this chapter, I offer an explanation of why this might be the case and show how the situation could be remedied. I contend (...) that it is only by conceiving the knowing subject(s) as embodied, fallible, and embedded in a specific context (along the lines of what has been done within social and feminist epistemology) that we can pursue an epistemology of mathematics sensitive to actual mathematical practice. I further suggest that this reconception of the knowing subject(s) does not force us to abandon the traditional framework of epistemology in which knowledge requires justified true belief. It does, however, lead to a fallible conception of mathematical justification that, among other things, makes Gettier cases possible. This shows that topics considered to be far removed from the interests of philosophers of mathematical practice might reveal to be relevant to them. (shrink)

In September 1931, a panel discussion was convened at Central Hall Westminsteron the subject of the ‘Evolution of the Universe’, at the centenary meeting of theBritish Association for the Advancement of Science. Center stage was what todo about the evolving universe being younger than the stars, evidently a paradoxin the relativistic study of the evolving universe, at the time. Here, we discusstwo diametrically opposed reactions to the paradox, which were each broadcastat the meeting by Lemaˆıtre and de Sitter, respectively. As (...) we argue, that bothcould be projected to the public as viable reflects an unsettled question at thefoundations of the then-nascent discipline: what is the role for considerationsof scale in relativistic cosmology? (shrink)

The body may be the object we know the best. It is the only object from which we constantly receive a flow of information through sight and touch; and it is the only object we can experience from the inside, through our proprioceptive, vestibular, and visceral senses. Yet there have been very few books that have attempted to consolidate our understanding of the body as it figures in our experience and self-awareness. This volume offers an interdisciplinary and comprehensive treatment of (...) bodily self-awareness, the first book to do so since the landmark 1995 collection The Body and the Self, edited by José Bermúdez, Naomi Eilan, and Anthony Marcel. Since 1995, the study of the body in such psychological disciplines as cognitive psychology, cognitive neuroscience, psychiatry, and neuropsychology has advanced dramatically, accompanied by a resurgence of philosophical interest in the significance of the body in our mental life. The sixteen specially commissioned essays in this book reflect the advances in these fields. The book is divided into three parts, each part covering a topic central to an explanation of bodily self-awareness: representation of the body; the sense of bodily ownership; and representation of the self. ContributorsAdrian Alsmith, Brianna Beck, José Luis Bermúdez, Anna Berti, Alexandre Billon, Andrew J. Bremner, Lucilla Cardinali, Tony Cheng, Frédérique de Vignemont, Francesca Fardo, Alessandro Farnè, Carlotta Fossataro, Shaun Gallagher, Francesca Garbarini, Patrick Haggard, Jakob Hohwy, Matthew R. Longo, Tamar Makin, Marie Martel, Melvin Mezue, John Michael, Christopher Peacocke, Lorenzo Pia, Louise Richardson, Alice C. Roy, Manos Tsakiris, Hong Yu Wong. (shrink)

ResumoEsse artigo propõe um contraponto entre a teoria mimética de René Girard, as considerações freudianas sobre sujeito e a obra de Oswald de Andrade. O sujeito mimético coincide com o sujeito antropofágico oswaldiano, pois idêntica divisa poderia defini-los, transformando o alheio em próprio, e transformá-lo a tal ponto que as fronteiras entre o eu e o outro se confundem. Cada um a seu modo, Oswald de Andrade e René Girard assimilaram criativamente a lição freudiana, especialmente a leitura de Totem e (...) Tabu (1913). O pensador e poeta brasileiro inverteu os termos da equação, descobrindo “a transformação permanente do Tabu em totem”.Palavras-chave: Teoria Mimética Girardiana. Sujeito Mimético. Antropofagia em Oswald de Andrade. Totem e Tabu. AbstractThis article proposes a comparison among René Girard’s mimetic theory, Freudian assumptions on the self and Oswald de Andrade’s work. The mimetic self coincides with the Oswaldian anthropophagic subject, since the identical division could define them, transforming the other in the self, and transform it in such a way that the limits between the self and the other can be confused. Each one in his own way, Oswald de Andrade and René Girard assimilated creatively Freud’s lesson, especially the reading of Totem and Taboo (1913). The thinker and Brazilian poet inverted the terms in the formula, descovering ‘the permanent transformation of the Taboo in totem.’Keywords: Girardian Mimetic Theory. Mimetic Self. Anthropophagy in Oswald de Andrade. Totem and Taboo. (shrink)

Two of the main approaches of what is often referred to as the ‘empirical philosophy of technology’ are postphenomenology and critical constructivism. Critical constructivists charge postphenomenologists for paying too little attention to the fact that our society is co-constituted not only by technologies, but also by forms of rationality exercised on a political level. Postphenomenologists, then, charge critical constructivism for insufficiently recognizing that the way technologies are appropriated in the lifeworld often evades forms of institutionalized rationality. The goal of this (...) paper is to show how these different approaches should not be juxtaposed, but can better be seen as complementary in the development of a political philosophy of technology. This will be made clear through a discussion of the role of STS in the work of Peter-Paul Verbeek, and in the work of Andrew Feenberg. I suggest that developing an ‘empirically informed’ political philosophy of technology requires to both recognize how technologies constitute particular forms of subjectivity and to understand the rational processes through which particular technologies are designed. When combining both of these insights, it becomes possible to articulate a normative position with regard to technological developments. (shrink)

In his celebrated article on the narrative technique of Odysseus' Wanderings (‘Ich-Erzählungen’) W. Suerbaum concludes that this character's narration is not essentially (‘wesentlich’) different from that of the primary narrator of theOdyssey(p. 163). Even though Odysseus is a first-person narrator and hence is subject to certain restrictions, these are almost completely counterbalanced by hisex eventuknowledge. For example, he can even report a conversation which took place on Olympus (12.376–88), because it was afterwards reported to him by Calypso, who heard it (...) from Hermes (12.389–90). He can also tell what went on in the minds of his companions (10.415–17), because they later told him what they had felt (10.419–21). Suerbaum's conclusion is shared by M. Fusillo (‘Ulysse contrôle toujours une vision panoramique avec focalisation zéro et ne la concentre pas en lui-même comme personnage’) and A. Heubeck, p. 11 (‘the form in which Odysseus is made to tell his story is entirely in harmony with the narrative style elsewhere’). (shrink)

This article presents a review of the theoretical support of the Portfolio of Evidence as a pedagogical tool to be used at the higher level with the aim of improving writing products, understanding the importance of developing in students’ skills for the optimal construction of academic writings. The portfolio then becomes a resource used by teachers not only to obtain evidence of the progress of students in the subject that is developed, but also constitutes an indicator to assess the progress (...) in the acquisition of learning in the studentfrom the writings it produces. The particularity of being continuous and progressive also allows the student to self-assess their progress through the writing they make and can generate strategies for continuous improvement. (shrink)

Resumen: Husserl propone una teoría sobre la intersubjetividad que parte de la conciencia trascendental como inserta en el mundo de la vida donde están los otros y donde la comunidad se construye bajo una estructura de esencias que garantiza la comunalidad. El mundo de la vida es dado y compartido por todas las conciencias intencionales y trascendentales, es condición para intuiciones empíricas y eidéticas, la epoché y las reducciones eidética y trascendental. Cada momento del método fenomenológico se basa en la (...) existencia de un mundo de la vida independiente de la subjetividad. En este mundo, hay objetos reales y, entre estos, los otros, reconocidos por analogía a través de la empatía. Desde una perspectiva metodológico-epistemológico, el yo es anterior al mundo y a los otros yos. El yo constituye, en sentido fenomenológico, la realidad. La conciencia es el lugar de evidenciación de la realidad. No obstante, en la perspectiva ontológica, es lo contrario. El mundo de la vida es anterior a la conciencia individual. El mundo de la vida está ahí, disponible, existente, independiente del sujeto, funcionando con su propio orden, con sus leyes y reglas. Es el yo el que esta insertado en el mundo de la vida y que se esfuerza por desvendarlo. La realidad se impone y el yo es, sobre todo, miembro de una comunidad de otros yos. Aun así, ¿cómo compartir las experiencias? Las vivencias pueden ser diferentes, pero hay un límite en las variaciones, un límite dado por la esencia del objeto vivido y por las leyes que rigen las relaciones de tal objeto. Así, la constitución del mundo y de sus objetos está permanentemente en progreso. Es posible donarles nuevos sentidos, en los límites de su esencia. Para Husserl, la constitución comunal del mundo es la condición de posibilidad para la existencia de sujetos separados unos de los otros, y este entendimiento recíproco solo es posible a través de la constitución trascendental de la objetividad. Así, no hay una separación entre la intersubjetividad y la constitución del mundo, es la comunidad de yos la que dona sentidos a las objetividades. En el mundo de la vida con los otros en comunidad. -/- Abstract: Husserl proposes a theory on intersubjectivity that starts from transcendental consciousness as inserted in the lifeworld where the others and where the community are built under a structure of essences that guarantees communality. The lifeworld is given and shared by all intentional and transcendental consciousnesses, it is a condition for empirical and eidetic intuitions, the epoché and the eidetic and transcendental reductions. Every moment of the phenomenological method is based on the existence of a lifeworld independent of subjectivity. In this world, there are real objects and, among these, the others, recognized by analogy through empathy. From a methodologicalepistemological perspective, the self is prior to the world and the other selves. The self constitutes, in a phenomenological sense, reality. Consciousness is the locus of evidence of reality. However, from the ontological perspective, it is the opposite. The lifeworld is prior to individual consciousness. The lifeworld is there, available, existing, independent of subjectivity, functioning with its own order, with its laws and rules. It is the self that is inserted in the lifeworld and that strives to unveil it. Reality prevails and the self is, above all, a member of a community of other selves. Even so, how to share the experiences? The experiences can be different, but there is a limit in variations, a limit given by the essence of the lived object and by the laws that govern the relation of the object. Thus, the constitution of the world and its objects is permanently in progress. It is possible to give them new meanings, within the limits of their essence. For Husserl, the communal constitution of the world is the condition of possibility for the existence of subjects separated from each other, and this reciprocal understanding is only possible through the transcendental constitution of objectivity. therefore, there is no separation between intersubjectivity and the constitution of the world, it is the community of selves that gives meaning to objectivities. (shrink)

We are going to analyse the issue of alterity in the philosophy of Miguel de Unamuno through the study of Abel Sánchez. In this nivola, Unamuno examines the concept of envy and establishes the bases of a theory of alterity based on the specular relationship with the other, which it is constituted by the scarcities of the one who looks. We will also look at what are the philosophical premises of this narration, in which way it is linked with the (...) organic philosophy of Unamuno, and what its relationship with the theatre piece El Otro is, released more than a decade after but of a quite similar subject. Finally, we will outline a possible theory of the alterity by Unamuno that it is formulated through the fraternity and altruistic help. (shrink)

Abstract: In this article I intend to highlight how the relationship between the psychic ego (seelischen Ich) and the spiritual ego (geistige Ich) is fundamental to the understanding of intersubjectivity and the lifeworld (Lebenswelt). In Ideas II, Husserl explains how, from the ego, natural, psychic and spiritual objectivities are constituted. These three strata of objectivity are known, first, in the theoretical attitude and, second, in the spiritual attitude. In this process, the ego becomes explicit. In the theoretical attitude, the constitution (...) of nature takes place, for which the body (Körper/Leib) is fundamental. This is followed by the constitution of objects of psychic nature, human or animal (tierisch), including self-perception. In assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and alongside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine; it is the moment of empathy (Einfühlung). The scientific world constituted in the theoretical attitude is a reduction of the surrounding world (Umwelt) – the lifeworld (Lebenswelt). This lifeworld is the world of spiritual attitude and precedes any comprehension or explanation of the world. It is therefore through the spiritual attitude that a community of spiritual subjects is constituted and constitutes the lifeworld. Keywords: Husserl, Psyche, Spirit, Intersubjectivity, Lifeworld. (shrink)

Arguing for the theoretical importance of the concept of “subject” or “self” on behalf of the “psychiatric/psycho-pathological thinking” is justified in so far as, as Costa, Bezerra Jr., and Gama say, “this is still an indispensable concept for understanding the conditions for the gestation and functioning of psychological life.” In what sense are these concepts “indispensable?”All the hints suggest them as necessary complements for neurobiological investigations to become useful for clinical employment. So, if we consider that it is possible to (...) approach mental phenomena connecting in some way their two sides to favor clinical use, the neurobiological and the psychological, we might as well suppose that any... (shrink)

Liberalism, Miguel de Beistegui argues in The Government of Desire, is best described as a technique of government directed towards the self, with desire as its central mechanism. Whether as economic interest, sexual drive, or the basic longing for recognition, desire is accepted as a core component of our modern self-identities, and something we ought to cultivate. But this has not been true in all times and all places. For centuries, as far back as late antiquity and early Christianity, philosophers (...) believed that desire was an impulse that needed to be suppressed in order for the good life, whether personal or collective, ethical or political, to flourish. Though we now take it for granted, desire as a constitutive dimension of human nature and a positive force required a radical transformation, which coincided with the emergence of liberalism. By critically exploring Foucault’s claim that Western civilization is a civilization of desire, de Beistegui crafts a provocative and original genealogy of this shift in thinking. He shows how the relationship between identity, desire, and government has been harnessed and transformed in the modern world, shaping our relations with others and ourselves, and establishing desire as an essential driving force for the constitution of a new and better social order. But is it? The Government of Desire argues that this is precisely what a contemporary politics of resistance must seek to overcome. By questioning the supposed universality of a politics based on recognition and the economic satisfaction of desire, de Beistegui raises the crucial question of how we can manage to be less governed today, and explores contemporary forms of counter-conduct. ​Drawing on a host of thinkers from philosophy, political theory, and psychoanalysis, and concluding with a call for a sovereign and anarchic form of desire, The Government of Desire is a groundbreaking account of our freedom and unfreedom, of what makes us both governed and ungovernable. (shrink)

The goal of the present paper is to assess Hans Vaihinger’s understanding of the notion of the given in Die Philosophie des Als Ob. The claim will be advanced that the overall framework of Vaihinger’s theory of knowledge and, more specifically, his understanding of both the given and fictions should be sought for in the manner in which R. Hermann Lotze assesses the problem of knowledge, namely, the relation between thought and being in both his early and late Logik. As (...) we will argue, the way in which Vaihinger recasts the opposition between what is given objectively (data of sensations) and what is added subjectively is to be deemed a direct radicalization of Lotze’s own stance. As the conclusion will further add, what is at stake inVaihinger’s fictionalism is a quite specific understanding of the ideas of reason and transcendental philosophy. (shrink)

Resumo -/- A partir da experiência de produção de uma videoaula de Lógica em Libras (Testa, Moraes, Bizio e Caló, 2021) para o IFSP FILOLIBRAS, inserida no contexto do projeto ‘O Ensino de Filosofia para Surdos: elaboração de material didático em uma perspectiva de inclusão escolar’ (Moraes e Bizio, 2021), levantamos algumas questões relativas ao arcabouço teórico do projeto. Após introduzirmos as motivações do projeto, explicamos como sua metodologia foi tratada no contexto da aula de Lógica, expondo as principais dificuldades (...) e soluções encontradas. Através da análise desta experiência, pretendemos levantar subsídios teóricos para pesquisas futuras no tema, incluindo a produção de um curso inteiramente voltado para o ensino de Lógica em Libras, não apenas enquanto área da Filosofia, mas também enquanto área de estudo multi e transdisciplinar, propedêutica ao fomento do Pensamento Crítico. -/- Palavras-chave: Ensino de Lógica, Educação Especial, Pedagogia Bilíngue, Libras. -/- Abstract -/- Based on the experience of producing a video lesson on Logic in Libras (Testa, Moraes, Bizio and Caló, 2021) to the IFSP FILOLIBRAS, inserted in the context of the project ‘O Ensino de Filosofia para Surdos: elaboração de material didático em uma perspectiva de inclusão escolar’ (‘Teaching Philosophy for Deaf students: elaboration of didactic material in a perspective of inclusive education’, in a free translation) (Moraes and Bizio, 2021), we raise some questions regarding the theoretical framework of the project. After introducing the motivations of the project, we explain how the chosen methodology was considered in the context of the Logic class, exposing the main difficulties and solutions found. Through the analysis of this experience, we intend to raise theoretical subsidies for future research on the subject, including the production of a course entirely focused on the teaching of Logic in Libras, not only as an area of Philosophy but also as a multi and transdisciplinary area of study, propaedeutic to fostering Critical Thinking. -/- Keywords: Teaching Logic, Special Education, Bilingual Pedagogy, Libras. (shrink)

Resumo: O artigo investiga a seguinte hipótese: o homo friabilis tem se tornado uma nova condição para a compreensão humana emergente da experiência contemporânea. O homo friabilis é uma experiência de fragmentação, no sentido de friável, ou seja, aquilo que se fragmenta facilmente, esboroa-se, ou em sua aquisição mais figurativa, desagrega-se. Para tanto, parte-se de uma questão teórica situada por Deleuze e Guattari em Mil Platôs acerca da complexa relação da potência-impotência do poder na produção de subjetivação. Ver-se-á que tal (...) perspectiva diz respeito ao coeficiente afetivo dos sujeitos. Nesse caso, o sujeito contemporâneo estaria padecendo de uma cleptoafetividade, entendida como roubo da potência de agir e demanda maior à adaptação aos circuitos afetivos padronizados. Ao explorar esse cenário, o artigo sustenta que não se pode ignorar o impacto de tais mutações para se avançar nas pesquisas concernentes às ciências humanas. Palavras-chave: Subjetivação. Afetos. Homo friabilis. Condição humana. Deleuze e Guattari. The rise of homo friabilis: subjectivation in klepto affectivity times: The article investigates the following hypothesis: the homo friabilis has become a new condition for the emerging human understanding of contemporary experience. The homo friabilis is an experience of fragmentation, meaning friable, i.e., that which breaks up easily, crumbles up, or in its figurative acquisition, disintegrates. To this purpose, it starts from a theoretical question posed by Deleuze and Guattari in Thousand Plateaus about the complex power-powerlessness relation of power in the production of subjectivation. It will be seen that such perspective concerns the affective coefficient of the subjects. In this case, the contemporary subject would be suffering from klepto affectivity, understood as theft of the power to act and demands greater adaptation to the standardized affective circuits. In exploring this scenario, the paper argues that the impact of such mutations cannot be ignored to advance research on the humanities. Key-words: Subjectivation. Affections. Homo friabilis. Human condition. Deleuze and Guattari. La emersion del homo friabilis: subjetivación en tiempos de clepto afectividad Resumen: El artículo investiga la siguiente hipótesis: el homo friabilis se ha convertido en una nueva condición para la comprensión humana emergente de la experiencia contemporánea. El homo friabilis es una experiencia de fragmentación, en el sentido de friabilidad, es decir, lo que se fragmenta fácilmente, se desborda, o en su adquisición más figurativa, se desintegra. Con este fin, se parte de una pregunta teórica planteada por Deleuze y Guattari en Mil Mesetas sobre la compleja relación potencia-impotencia del poder en la producción de subjetivación. Se verá que tal perspectiva concierne al coeficiente afectivo de los sujetos. En este caso, el sujeto contemporáneo sufriría una clepto afectividad, entendida como robo de la potencia de actuar y demanda de una mayor adaptación a los circuitos afectivos estandarizados. Al explotar este escenario, el artículo argumenta que el impacto de tales mutaciones no puede ser ignorado para avanzarse en la investigación de las ciencias humanidades. Palabras clabe: Subjetivación. Afectos. Homo friabilis. Condición humana. Deleuze y Guattari. (shrink)

In this article, the author presents the interpretation of Juan Cruz Cruz, according to whom the philosophy of subjectivity of the later Fichte succeeded in overcoming the errors of the subjective idealism of his youthful period, and which was the only part of Fichte’s philosophy that Hegel knew. For this reason, following Pareyson, Dr. Cruz claims that today we are better prepared to understand the strictly logological character of Fichte’s doctrine of science, understood as a science of science, which (...) at the same time reflects on the ultimate indemonstrable principles of any reflective process of rational self-justification. (shrink)

Resumen: El artículo analiza la noción de subjetividad de Levinas y se examinan sus posibles vínculos con la noción desarrollada por Kant, entendida esta última como una visión ejemplar de la explicación moderna acerca de la subjetividad. Se discute la posición de Hofmeyr, quien argumenta que hubo un cambio paradigmático entre un “Levinas temprano” centrado en la libertad de tipo kantiana, y un “Levinas posterior” centrado en la pasividad y que trasciende a Kant. El artículo muestra que la subjetividad en (...) Levinas nunca puede entenderse como actividad en el sentido kantiano.: The article analyses Levinas’s notion of subjectivity and examines its possible links with the notion developed by Kant, understood the latter as an exemplary vision of the modern explanation of subjectivity. Hofmeyr’s position is discussed, who argues that there was a paradigmatic shift between an “early Levinas” centred on a freedom of Kantian type, and a “later Levinas” focused on passivity and that transcends Kant. The article shows that subjectivity in Levinas can never be understood as an activity in the Kantian sense. (shrink)

The article discusses the origin of the split between common sense and the scientific view of the world, which took lace at the beginning of the modern age. More specifically, it shows how Galileo...

In France the XVIIIth century was characterized by the Enlightenment as a philosophical phenomenon and Physiocracy as an expression of new economic thinking. But the Physiocrats were not merely a school of economic thought; they were also a school of political action. Kings, princes and high public servants were among their pupils. The great French Revolution itself was influenced by their writings. And the force of their work is still not wholly sprent. In order to appreciate the theory and significance (...) of the Physiocracy it is necessary to take into account the circumstances of its time. Physiocracy is a doctrine which esteems that agriculture is of more importance than industry and commerce. In this article following subjects of the physiocratic doctrine are dealt with : the natural order, property and liberty ; the relations between the government and the individual citizen ; the theory of the produit net and the Tableau Economique of François Quesnay. The evaluation also includes the question about the expansion of Physiocracy. Indeed, it had many followers in several countries of Europe and was also the first real School of economic thinking. By its systematic approach, Physiocracy established the economy as a science. All the aspects of Physiocracy which have been mentioned above are intimately bound together and are in several aspects the economic precursor of the French Revolution. (shrink)

Violence against women is a crime that causes countless victims all over the world. Specially when it occurs within the domestic and familiar environment, usually at home and perpetrated by people who are intimately related to the victims, calling the police might not be an option. Despite that, the Military Police of Rio de Janeiro State answers around five thousand calls every month reporting cases of domestic violence against women. But how can the police improve the prevention of such invisible (...) crimes? How to prevent repetition? How to interrupt the cycle of violence? Based on a collaborative approach with stimuli to the behavioral change, the Motivational Interviewing has been broadly used in several areas, including domestic violence. Considering that this approach may contribute to the interruption of the domestic violence cycle, this research how it can be used by the police to tackle and prevent these crimes. Rio de Janeiro State – Brazil, was chosen as the scenario of research considering its leading position in reports of violence against women in the country. The Military Police of this state, is the subject of research, playing an interventive role in the response to emergency calls but also providing the follow-up of the applicable protective measures. (shrink)

In a attempt to get around a certain misunderstanding that prevents us from seeing the similarities between Alain Badiou’s theory of the subject and the Wertkritik (or critique of value), we try to point out how in these two conceptual approaches there is an absolute refusal of the capitalist system. In order to do so, it was necessary to elucidate how the resumptions of Marx’s thought that are materialized, in one case, in the theorization carried out by Badiou and, in (...) the other, by the critique of value, although they do not coincide with each other, do not truly prescribe an exclusion of each other. (shrink)

Human behavior and thought often exhibit a familiar pattern of within group similarity and between group difference. Many of these patterns are attributed to cultural differences. For much of the history of its investigation into behavior and thought, however, cognitive science has been disproportionately focused on uncovering and explaining the more universal features of human minds—or the universal features of minds in general. -/- This entry charts out the ways in which this has changed over recent decades. It sketches the (...) motivation behind the cultural turn in cognitive science, and situates some of its central findings with respect to the questions that animate it and the debates that it has inspired. Woven throughout the entry are examples of how the cognitive science of culture, and especially its elevated concern with different forms of diversity and variation, continues to influence and be influenced by philosophers. -/- One cluster of philosophical work falls within the traditional subject matter of philosophy of science, in this case of the cognitive and social sciences. Philosophers have analyzed and assessed the methods and evidence central to the scientific study of cognition and culture, and have offered conceptual scrutiny, clarification, and synthesis. Research in a second vein sees philosophers themselves contributing more directly to cognitive scientific projects, (co)constructing theories, helping build computational models, even gathering empirical data. A third kind of work is naturalistic philosophy or philosophy of nature, wherein philosophers seek to use results from the cognitive science of culture to inform or transform debates over long-standing philosophical questions, including questions about the nature of philosophy and philosophical methodology itself. (shrink)

Résumé Dans cet article, je défends la signification contemporaine de la pensée de Hegel sur la subjectivité et la dialectique en impliquant Georg Wilhelm Friedrich Hegel et Hans-Georg Gadamer dans un dialogue, puis en clarifiant les caractéristiques de l'esprit et du concept. La théorie de la subjectivité de Hegel et sa pensée sur la dialectique font face à de nombreuses critiques. L'un de ces critiques est Gadamer ; cependant, la philosophie de Gadamer est, en fait, assez proche de celle de (...) Hegel. Je prends la relation Hegel-Gadamer comme une illustration de la pertinence et de l'influence de Hegel. Je démontre ensuite l'importance contemporaine de Hegel en analysant les caractéristiques de l'esprit et du concept. Enfin, je propose que l'esprit absolu et le concept de Hegel restent significatifs. (shrink)

Thomas Kuhn is mostly known for his contributions to the philosophy of science. However, it was chiefly to investigations in philosophy of language that he dedicated the last part of his career. The aim of this paper is to present a systematic view of Kuhn’s main ideas on this subject. I start by describing his theory of concept, in particular what he says about kind terms. Such terms, acquired in blocks that form contrast sets or “taxonomies,” are learned through ostensible (...) definitions. Next, I analyze Kuhn’s concepts of “meaning” and “truth.” Finally, I discuss a second type of kinds terms, not fully investigated by him, which is learned together with scientific laws. Resumo Thomas Kuhn é conhecido principalmente por suas contribuições para a filosofia da ciência. No entanto, foi em grande medida à filosofia da linguagem que ele dedicou a última parte de sua carreira. O objetivo deste artigo é apresentar uma visão sistemática das principais ideias de Kuhn sobre esse assunto. Começo descrevendo sua teoria do conceito, em particular o que ele diz sobre termos para espécie. Tais termos, aprendidos em blocos que formam conjuntos de contraste ou “taxonomias”, são aprendidos através de definições ostensivas. Em seguida, analiso as concepções de Kuhn de “significado” e “verdade”. Finalmente, discuto um segundo tipo de termo para espécies, não totalmente investigado por ele, que é aprendido junto com as leis científicas. (shrink)

The paper provides a reconstruction of the notion of genetic phenomenology while trying to demonstrate that its elaboration leads Husserl to dismiss de facto the main motivation of his idealism—namely the idea that at the basis of constitution is an immanent and formless stuff shaped or animated by subjective acts. Indeed genetic analysis shows that the original stuff of constitution consists of sensuous contents structured according to a material lawfulness grounded on their peculiarity. By affecting the subject, such contents motivate (...) the performing of intentional acts and are the genuine motor of constitution. The genetic ground of apperceptions is thus material content. (shrink)

This paper presents an argument synthesized from the works of Sen and Žižek on how the one-dimensional view of pathological subjective violence is a mystification of the idea of violence. First, the paper provides an elaboration of the concept of objective violence as opposed to (but nonetheless still in relation to) subjective violence. Second, the paper follows with a discussion of the dialectics of the colonized mind as an example of how the objective violence of past colonialism is linked to (...) the instigation of subjective violence even in recent times. Third, the paper provides a brief description of symbolic violence as another category of violence that is distinct from subjective violence. Lastly, the paper asserts its main argument on the mystification of subjective violence and proposes an alternative and more nuanced view of the mechanisms and causes of violence. (shrink)

O si como reflexivo designa todos os pronomes pessoais e impessoais pelo seu caráter de omnipessoal, já evidenciado pela gramática das línguas naturais o que viabiliza uma proposta de Hermenêutica do Si, apresentada por Ricoeur em Soi-meme comme un autre, e articulada com princípios da Filosofia da Linguagem em seu aspecto semântico para a designação de uma coisa pela sua referência; e pragmático no que diz respeito às condições da interlocução que implicam a expressão: “falar é dirigir a”, evidenciado a (...) transitoriedade na relação do sujeito com o seu outro que se revela na intenção ética, na norma moral e na sabedoria prática.: The self as reflexive means all personal pronouns and impersonal for its character omnipessoal, as evidenced by the grammar of natural languages​​, thus justifying a proposed Hermeneutics of the Self, by Ricoeur on Soi-meme comme un Autre, and articulated within the Philosophy of Language in semantic aspect to the appointment of a thing by its reference; and pragmatic with regard to the conditions of dialogue involving the expression: "Talking is refers to", evidencing the transience on the subject's relation to his other which reveals on the intention ethics, moral norm and practical wisdom. Keywords: Hermeneutic of self, semantic, pragmatic, ethic, moral, politics. (shrink)

François-Xavier de Peretti | : Notre propos consistera à analyser des textes cartésiens pouvant confirmer une tendance de l’ego à mimer Dieu, à endosser une certaine ressemblance avec Dieu. Nous examinerons pour cela l’énoncé du cogito tel qu’il est formulé dans les Médiations métaphysiques, pour suggérer que la parole de l’ego mime, dans les limites de sa puissance, la puissance performative de la parole de Dieu. Nous considérerons ensuite la manière dont les Méditations métaphysiques sont construites comme un hexaméron, qui (...) donne à nouveau naissance au monde au terme d’un exercice méditatif où le sujet retrouve une place centrale. | : We shall analyze some Cartesian texts able to enlighten a trend of the ego to mimic or to endorse a sort of resemblance to God. For this purpose, we shall consider the cogito, as it is formulated in the Meditations on First Philosophy, and we shall suggest that the ego mimics, in the limits of its own power, the performative power of the word of God. Then, we shall examine how the Meditations on First Philosophy are built as an hexameron which creates again the world at the end of a meditation exercise where the subject gets back to a central position. (shrink)

Resumo: Por intermédio da análise dos gêneros carta e conto escritos por Machado de Assis, procuramos oferecer uma resposta à questão do horizonte ético e moral que opera nos textos do autor. Trabalhamos numa perspectiva interdisciplinar, pois dialogamos com filósofos, historiadores e críticos literários procurando, num primeiro momento, demonstrar que a noção de cuidado de si se mostra na correspondência machadiana a partir da perspectiva de cura de si, isto é, um tipo de sabedoria dos antigos gregos e romanos que (...) o autor lança mão para realizar e organizar o pensamento literário, seu e de seus pares, na direção das publicações e conquistas no âmbito da literatura. Num segundo momento, demonstramos que o cuidado de si terá outro sentido nos textos de ficção, pois se volta para um cuidado da alma no sentido do desenvolvimento do pensamento crítico do sujeito em relação ao eu e ao outro, ao indivíduo e ao mundo social. Palavras-chave: Machado de Assis; Cuidado de Si; Cartas; Literatura. The care of the self as an ethical perspective in Machado de Assis Abstract : Through the analysis of the genres letter and short story written by Machado de Assis, we try to offer an answer to the question of the ethical and moral horizon that operates in the author's texts. We work in an interdisciplinary perspective, as we dialogue with philosophers, historians and literary critics, trying, in a first moment, to demonstrate that the notion of self-care is shown in Machado's correspondence from the perspective of self-cure, that is, a kind of wisdom from the ancient Greeks and Romans that the author uses to accomplish and organize the literary thought, his own and his peers', in the direction of publications and achievements in the field of literature. In a second moment, we demonstrate that the care of the self will have another meaning in fiction texts, since it turns to a care of the soul in the sense of the development of the subject's critical thought in relation to the self and to the other, to the individual and to the social world. Keywords: Machado De Assis; Self-Care; Letters; Literature. Le souci de soi comme perspective éthique chez Machado de Assis Résumé : A travers l'analyse des genres lettre et nouvelle écrits par Machado de Assis, nous essayons d'offrir une réponse à la question de l'horizon éthique et moral qui opère dans les textes de l'auteur. Nous travaillons dans une perspective interdisciplinaire, car nous dialoguons avec des philosophes, des historiens et des critiques littéraires en essayant, dans un premier temps, de démontrer que la notion d'auto-soin apparaît dans la correspondance de Machado dans la perspective de l'auto-cure, c'est-à-dire une sorte de sagesse des anciens Grecs et Romains que l'auteur utilise pour accomplir et organiser la pensée littéraire, la sienne et celle de ses pairs, vers des publications et des conquêtes dans le domaine de la littérature. Dans un deuxième temps, nous démontrons que le souci de soi aura un autre sens dans les textes de fiction, car il se transforme en soin de l'âme au sens du développement de la pensée critique du sujet par rapport au moi et à l'autre, à l'individu et au monde social. Mots-Clés: Machado De Assis; Soins Personnels; Letres; Littérature. Data de registro: 22/11/2022 Data de aceite: 24/04/2023. (shrink)

El debate filosófico sobre la subjetividad moderna se ha centrado frecuentemente en la autorreflexión de los posicionamientos del sí mismo, y no se ha prestado suficiente atención a los modos discursivos de subjetivación, por ejemplo a marcadores de subjetividad como los adverbios. En este artículo se pretende establecer de qué manera los adverbios de modalidad expresan la gama de actitudes y los posicionamientos epistémicos del sujeto moderno hispanohablante. Se realizó un análisis de contenido de los usos idiomáticos entre 1500 y (...) 1950, tomando como muestra los contenidos del Corpus Diacrónico de la Real Academia Española, para establecer la frecuencia de empleo de los adverbios modales, evaluativos y evidenciales. Los resultados evidencian un incremento constante a partir del siglo XVIII en estos marcadores subjetivos de actitud, pero también permiten reconocer un tipo de subjetivación adverbial centrado en el aseguramiento epistémico, la naturalización de expectativas y ciertos desplazamientos en las evaluaciones personales. (shrink)

The desire for a meaningful life is ubiquitous, yet the ordinary concept of a meaningful life is poorly understood. Across six experiments (total N = 2,539), we investigated whether third-person attributions of meaning depend on the psychological states an agent experiences (feelings of interest, engagement, and fulfillment), or on the objective conditions of their life (e.g., their effects on others). Studies 1a–b found that laypeople think subjective and objective factors contribute independently to the meaningfulness of a person’s life. Studies 2a–b (...) found that positive mental states are thought to make a life more meaningful, even if derived from senseless activities (e.g., hand-copying the dictionary). Studies 3a–b found that agents engaged in morally bad activities are not thought to have meaningful lives, even if they feel fulfilled. In short, both an agents’ subjective mental states and objective impact on the world affect how meaningful their lives appear. (shrink)

How are we to appraise new technological developments that may bring revolutionary social changes? Currently this is often done by trying to predict or anticipate social consequences and to use these as a basis for moral and regulatory appraisal. Such an approach can, however, not deal with the uncertainties and unknowns that are inherent in social changes induced by technological development. An alternative approach is proposed that conceives of the introduction of new technologies into society as a social experiment. An (...) ethical framework for the acceptability of such experiments is developed based on the bioethical principles for experiments with human subjects: non-maleficence, beneficence, respect for autonomy, and justice. This provides a handle for the moral and regulatory assessment of new technologies and their impact on society. (shrink)

In spirituality and mysticism, many seek a counterbalance to the strong emphasis on the self that modernity demands of us: We desire a fixed self on the one hand and are fascinated by selflessness on the other. But is our fascination with selflessness not a ruse to make that self of ours even stronger? And is that self-critical question not the kernel of even traditional mysticism? Marc De Kesel investigates some dark rooms of the mystical tradition to clarify this. This (...) is a book for all who want to free themselves from the conceptual frameworks and rigid dogmas of late-modern religiosity. The first part of the volume deals directly with early modern Christian mysticism, and more specifically with the French spiritualité and discussions centered around the problem of what it means to love God in a pure, radically unselfish way. The second part explores the paradoxical dialectics between self and selflessness in relation to the way Christian religion deals with its own identity. If Christian love is selfless, why has Christianity in the end not given up its own self, its own identity? The third and last part of the volume discusses the dialectics between self and selflessness in three other domains: popular spirituality, politics, and modern science. It makes clear that "selflessness" is not limited to mysticism but is both a fascination and a problem/paradox for modernity in many fields. (shrink)

The principal objective of this study is to present and discuss the elements that emerge from Michel Foucault's archeological undertakings, which, in our view, configure the existence of a new rhetoric that deals with what the French philosopher called the rarefaction of the subject and rarefaction of discourse in his inaugural lecture at the Collège de France (Foucault, 1996). This new rhetoric would be in charge of reflecting and analyzing the phenomena that result from both the rarefaction of the subject (...) and the rarefaction of discourse, that is, such rhetoric invests in what is responsible for imposing on the speaking subject what to say and how to say it. Therefore, it turns to certain mechanisms of control of discourses that Foucault presented in The Discourse on Language, a work that completes five decades of its publication. This Foucauldian rhetoric also has as its main function to deal with the history of the present, that is, to reflect on what we do and think at this exact moment, which, in turn, would be in charge of contributing to the history of how we became subjects in a culture like ours, at this stage of high modernity and the Information Age. From this perspective, she would be interested in the processes of identification and subjectivation that result from the ways in which we become subjects. In short, it is a study that seeks to present elements that demonstrate the emergence of a new rhetoric that emerges from the work of Michel Foucault, who, according to Deleuze (1992), increasingly invested in a generalized pragmatics. (shrink)

Being a subject and being conscious of being one are different realities. According to Hegel, the difference is not only conceptual, but also influences people's experience of the world and of one another. This book aims to explain some basic aspects of Hegel's conception of subjectivity with particular regard to the difference he saw in ancient and modern ways of thinking about and acting as individuals, persons and moral subjects.

In this paper, I present a new interpretation of Kant’s notion of consciousness of oneself as a Subject on behalf of a polemic with a recent reading suggested by Longuenesse. My central aim is to provide a systematic interpretation of Kant’s metaphysics of consciousness in general. I present and defend new interpretations for four capital Kant’s notions. First, I present a reading of Kant’s sensible intuition as a de re form of mental representation without conceptual content and any structure. It (...) makes the subject aware only in the limited sense of demonstratively representing what appears to him. In the sequence, I present a reading of empirical consciousness as the result of a first-order representation. The important introduction of §16 of the first Critique is construed here as expressing what is known today as the access consciousness. Lastly, I propose a new reading for the transcendental Apperception as an intransitive form of consciousness. (shrink)

The end of the world is a seemingly interminable topic; at least, of course, until it happens. Environmental catastrophe and planetary apocalypse are subjects of enduring fascination and, as ethnographic studies show, human cultures have approached them in very different ways. Indeed, in the face of the growing perception of the dire effects of global warming, some of these visions have been given a new lease on life. Information and analyses concerning the human causes and the catastrophic consequences of the (...) planetary crisis have been accumulating at an ever-increasing rate, mobilising popular opinion as well as academic reflection. In this book, philosopher Deborah Danowski and anthropologist Eduardo Viveiros de Castro offer a bold overview and interpretation of these current discourses on the end of the world, reading them as thought experiments on the decline of the West's anthropological adventure; that is, as attempts, though not necessarily intentional ones, at inventing a mythology that is adequate to the present. This work has important implications for the future development of ecological practices and it will appeal to a broad audience interested in contemporary anthropology, philosophy, and environmentalism. (shrink)

The rise of modern natural sciences was based on the belief that knowledge about nature would increase steadily and that sooner or later it would prove useful for people and society. How these expectations shaped the self-image and the development of the natural sciences is the subject of this book. It turns out that expectations have repeatedly changed: from the universal ideal of utility of the 17th and 18th centuries to the promise of technical progress that is decisive today. The (...) unshakable belief in the usefulness of the natural sciences has always been accompanied by the insight that progress in knowledge can only be guaranteed if research is not based solely on short-term needs. In her story of the modern understanding of science, Désirée Schauz draws a bow from early modern natural research to the natural sciences of the 20th century. With its long-term perspective and its conceptual historical instruments, this book not only makes an important contribution to the modern history of science, but also provides a historically sound basis for current debates on science and innovation policy."-- publisher's website. (shrink)

RESUMEN Este articulo pretende describir el concepto de subjetividad nómade desarrollado por Rosi Braidotti, teniendo en cuenta su estructura con respecto a la diferencia sexual. Este análisis permite comprender cuál es la configuración del sujeto nómade revisando las implicaciones que tiene asociar tal concepto con la búsqueda de aceptación y representación de esa diferencia en el contexto político. La lectura critica de Braidotti remite directamente a examinar los conceptos originales de Deleuze y Guattari referidos al nomadismo, como singularización, devenir y (...) subjetivación. ABSTRACT This article aims to describe the concept of nomadic subjectivity developed by Rosi Braidotti, while considering its structure with respect to sexual difference. This analysis allows us to understand the configuration of the nomadic subject by reviewing the implications of associating the concept with the search for acceptance and representation of the sexual difference in the political context. A critical reading of Braidotti means to examine the Deleuze and Guattari's original concepts about nomadism, such as singularization, becoming and subjectivation. (shrink)

James of Viterbo OESA,, let us only one political treatise, the De regimine christiano,, writen during the climax of the conflict between Boniface VIII and Philip IV of France,, in which, among other subjects, he also explained how must be the behavior of the king, under a religious-ethical perspective. The main theme of the XIV Congress of Medieval Philosophy: Continuity and discontinuities, allows to explain about this matter and to check that it well corresponds the whises of some societies and (...) peoples of our time. Thus, according the Doctor Gratiosus’ sight, we will discuss about the king’s duties to God, to himself and to his subjects. (shrink)