Editorial para o dossiê Nietzsche e a Educação.

Pretende-se neste artigo abordar o problema da relação entre o ressentimento e a formação dos juízos morais presentes na obra de Schopenhauer a partir de uma perspectiva crítica proposta por Nietzsche que tem suas bases na constatação de que existe na ética ocidental um enfraquecimento das posturas afirmativas da vida como resultado de uma decadência fisiopatológica que influencia a ordem dos juízos morais sobre a existência humana. A ética niilista de Schopenhauer seria um exemplo de uma desagregação dos instintos afirmativos (...) vitais configurando-se por isso como uma moral da fraqueza e, consequentemente um sintoma da decadência cultural europeia. (shrink)

Nosso objetivo aqui é apresentar o vocabulário com o qual Nietzsche debate a possibilidade da educação, analisar os vocábulos alemães utilizados pelo filósofo, e também o contexto de sua utilização, e assim detectar até que ponto o filósofo acreditava na possibilidade da educação e o que é necessário para que esta ocorra. Para tal será necessário analisar ainda, toda uma rede conceitual na qual o debate sobre a educação se enquadra no pensamento de Nietzsche, dando ênfase a duas chaves conceituais (...) antagônicas no pensamento do filósofo: a educação para a cultura e a educação para a civilização. Nietzsche segue certa tradição filosófica alemã que distingue civilização e cultura, tal divisão tem papel preponderante nas suas concepções acerca da educação. (shrink)

Schopenhauer afirma que uma ética não dogmática requer leis demonstráveis derivadas da experiência. Nesse sentido o fundamento de uma ética deve ser uma metafísica imanente, que sustente, na experiência possível, suas afirmações, e que seja, por isso mesmo, capaz de dar de uma vez por todas um fundamento legítimo à moral. A fundamentação da moral schopenhaueriana segue, portanto, uma argumentação muito próxima de uma metodologia científica. Para Schopenhauer a filosofia deve se aproximar mais de uma cosmologia do que da teologia. (...) Max Horkheimer em “O pensamento de Schopenhauer em relação à ciência e à religião” destaca a fecundidade de tal posição filosófica e atualiza a importância de Schopenhauer tanto para sua formação quanto para uma legítima interpretação da modernidade. Acompanhamos, neste artigo tanto os aspectos fundamentais da fundamentação schopenhaueriana da moral, quanto aspectos da interpretação de Horkheimer da empreitada do filósofo. (shrink)

This article attempts to solve the following contradiction of Nietzsche's thought: man has a subjective drive constitution, these drives, however, are individuals, and its being (the being of the drives), is constituted for more power fight (the will to power). Nietzsche's superior man (educated and cultivated man) is that one, in which there is harmony in the drives, who can give greater freedom to its most terrible drives, without, however, loses the control over them. That is the contradiction: if man (...) has to control the drives, they are not harmonics. There is incompatibility between harmony and control. In other words, the superior man is indeed the man of culture and cultivated man of Nietzsche? If the answer to this question is yes, then, in this man, reigns the drives harmony. If, on the other hand, the answer is no, then, for this man does not become a barbarian destroyer, dangerous to himself and to others it is necessary that a drive dominates the others. However it is not possible to escape the contradiction: either there is harmony in human drive or control. (shrink)

Diversos manuais de Filosofia da Educação se referem a Rousseau como um dos precursores da educação moderna, devido ao papel que a criança passou a ter na sua teoria da educação. Em especial sua obra Emílio, ou da educação mostra a importância da criança. Porém, se a educação não for entendida apenas como uma conformação do homem à sociedade e suas leis, mas, sim, uma transformação radical do seres humanos, capaz de conduzi-los da barbárie à cultura; perceberemos que esta importância (...) de Rousseau para a educação moderna só é real, enquanto o autor se mantém pessimista em relação à natureza humana, afirmando que esta é originalmente boa e que degenera entre os homens; e que, nos momentos em que o otimismo suplanta o pessimismo, desaparece a possibilidade da educação, pois aí, o homem está novamente no estado de natureza, onde há o aniquilamento da cultura e o abandono da razão. In several manuals of Philosophy of Education Rousseau is thought as a forerunner of modern education, given the role that the child becomes to have in his theory of education. In particular his work Emile, or Education shows the importance of the child. But, if education is not understood only as a conformation of men to society and its laws, but, a radical transformation of human beings, able to lead them from barbarism to culture, we realize that Rousseau's importance for modern education is only real, while the author remains pessimistic about human nature, affirming that it is originally good, and that degenerates among men; and that, at times when optimism outshines pessimism, disappears the possibility of education, otherwise the man is back to the state of nature, where there is destruction of culture and the abandonment of reason. (shrink)

A última década da Guerra Fria foi turbulenta. Seu início apresentou tensão comparável àquela existente nos anos 1950 e princípio dos 1960. A partir de meados dos anos 1980, entretanto, houve distensão, o fim da Guerra Fria e a desintegração do próprio sistema internacional bipolar de poder. O cinema, como outras formas de produção cultural, foi instrumento de propaganda e mobilização durante toda a Guerra Fria. O objetivo deste artigo é analisar como a Guerra Fria se apresentou nos filmes de (...) maior bilheteria nos EEUU na década de 1980. O inimigo comunista é examinado nesses longas-metragens tendo como base a retórica reaganista do período.The Cold War and the Communist Enemy on the US Movie Theater Screens in the 1980s The last decade of the Cold War was a turbulent one. Its beginning showed tension comparable to that of the 1950s and early 1960s. As of the mid-1980s, however, there was a détente, the end of the Cold War and the collapse of the bipolar international power system. Movies, like other forms of cultural production, were tools for propaganda and mobilization throughout the Cold War. The purpose of this paper is to analyze how the Cold War was shown in the 1980s movies with the highest box-office sales in the US. The Communist enemy is examined in these feature films according to the Reaganist rhetoric of the period. Resumen La Guerra Fría y el enemigo comunista en los cines norteamericanos de los años 1980 La última década de la Guerra Fría fue turbulenta. Su inicio presentó una tensión comparable a la existente en los años 1950 y principios de los años 1960. Sin embargo, a partir de mediados de los años 1980, hubo distensión, el fin de la Guerra Fría y la desintegración del propio sistema internacional bipolar de poder. El cine, como otras formas de producción cultural, fue instrumento de propaganda y movilización durante toda la Guerra Fría. El objetivo de este artículo es analizar cómo la Guerra Fría se presentó en las películas de mayor taquilla en EEUU en la década de los 80'. El enemigo comunista es examinado en esos largometrajes, teniendo como base la retórica reaganista del período. (shrink)

O presente artigo estabelece uma relação entre quatro elementos que não são usualmente associados no pensamento de Nietzsche: moral, democracia, educação e civilização. Buscamos mostrar que a democracia se baseia na moral e para isso cria um processo educacional que tem como objetivo manter as estruturas civilizacionais existentes. Neste percurso explicamos como os tipos humanos inferiores promovem o rebaixamento da vontade de poder dos tipos humanos superiores, criando um padrão civilizatório que valoriza acima de tudo o que é inferior e (...) se protege de qualquer possibilidade de mudança e elevação pulsional do tipo homem, por fim mostramos o papel da educação neste esforço dos tipos humanos inferiores. (shrink)

Palestra proferida pelo Prof. Leo Strauss no General Seminar of the Graduate Faculty of Political and Social Science of the New School for Social Research in New York em fevereiro de 1941 editado pelos professores David Janssens e Daniel Tanguay e publicado na revista Interpretation A Journal of Political Philosophy Spring 1999 Volume 26 Number 3.

Aristotle claims man is a political animal and that the polis exists by nature. Taking literally his analogy between the legislator and the craftsman, Aristotle's critics contend that he 'blunders' because the polis is artificial, devised by a legislator/founder and imposed on a people. We defend Aristotle's claims by showing, first, how Aristotle's claim that man is by nature an animal possessing logos -- speech/reason -- grounds his account of the natural development of the polis out of the earliest partnerships (...) (which the critics concede are natural); second, that the person who first brought people together in a polis may well have done so without realizing the scope of his actions; and, finally, that the developmental process is clearly one of praxis (action), not poisis (making, the imposition of a form on matter). Aristotle's claims are evidenced by the Homeric hero Philoctetes, whom one critic takes to disprove Aristotle's theses. (shrink)

Periods of transition are often symbolically associated with death, making the latter the paradigm of liminality. Yet, many volumes on death in the social sciences and humanities do not specifically address liminality. This book investigates these "ultimate ambiguities," assuming they can pose a threat to social relationships because of the disintegrating forces of death, but they are also crucial periods of creativity, change, and emergent aspects of social and religious life. Contributors explore death and liminality from an interdisciplinary perspective and (...) present a global range of historical and contemporary case studies outlining emotional, cognitive, artistic, social, and political implications. (shrink)

В книге дается комплексный философско-методологический анализ современной фундаментальной науки, особенностей и перспектив ее развития. Для специалистов.

With the mobility and ease of connection, wireless sensor networks have played a significant role in communication over the last few years, making them a significant data carrier across networks. Additional security, lower latency, and dependable standards and communication capability are required for future-generation systems such as millimeter-wave LANs, broadband wireless access schemes, and 5G/6G networks, among other things. Effectual congestion control is regarded as of the essential aspects of 5G/6G technology. It permits operators to run many network illustrations on (...) a single organization while maintaining higher service quality. A sophisticated decision-making system for arriving network traffic is necessary to confirm load balancing, limit network slice letdown, and supply alternative slices in slice letdown or congestion. Because of the massive amount of data being generated, artificial intelligence and machine learning play a vital role in reconfiguring and improving a 5G/6G wireless network. In this research work, a hybrid deep learning method is being applied to forecast optimal congestion improvement in the wireless sensors of 5G/6G IoT networks. This proposed model is applied to a training dataset to govern the congestion in a 5G/6G network. The proposed approach provided promising results, with 0.933 accuracy, and 0.067 miss rate. (shrink)

"Of all the economic bubbles that have been pricked," the editors of The Economist recently observed, "few have burst more spectacularly than the reputation of economics itself." Indeed, the financial crisis that crested in 2008 destroyed the credibility of the economic thinking that had guided policymakers for a generation. But what will take its place? In How the Economy Works, one of our leading economists provides a jargon-free exploration of the current crisis, offering a powerful argument for how economics must (...) change to get us out of it. Roger E. A. Farmer traces the swings between classical and Keynesian economics since the early twentieth century, gracefully explaining the elements of both theories. During the Great Depression, Keynes challenged the longstanding idea that an economy was a self-correcting mechanism; but his school gave way to a resurgence of classical economics in the 1970s-a rise that ended with the current crisis. Rather than simply allowing the pendulum to swing back, Farmer writes, we must synthesize the two. From classical economics, he takes the idea that a sound theory must explain how individuals behave-how our collective choices shape the economy. From Keynesian economics, he adopts the principle that markets do not always work well, that capitalism needs some guidance. The goal, he writes, is to correct the excesses of a free-market economy without stifling entrepreneurship and instituting central planning.Recent events have shown that we cannot afford to treat economics as an ivory-tower abstraction. It has a direct impact on our lives by guiding regulators and policymakers as they make decisions with far-reaching practical consequences. Written in clear, accessible language, How the Economy Works makes an argument that no one should ignore. (shrink)

This is Volume I of a new series entitled Aquinas Scripture Commentaries. With the exception of the nineteenth century Oxford translation of Aquinas' Gospel Commentaries, Aquinas the exegete has not been available in English. It is hoped that this Magi Books series will fill this gap soon, though no definite prospectus of further titles other than this and the one mentioned below has been set forth by the publisher. Aquinas' Scripture Commentaries, like his Commentaries on the Aristotelian corpus, follow the (...) lectio form of line by line and structural interpretation of the entire text. This literal approach to Biblical exegesis is mediated, however, by the systematic philosophical and theological perspective Aquinas brings to bear on the text. The result of this union is a Commentary which has quite a bit more than simply historical importance. The translation is smooth and the book has been turned out in a reasonably scholarly fashion.—E. A. R. (shrink)

This is an outstanding contribution to Scotistic scholarship in English. A distinguished array of Scotus and medieval philosophy scholars have served up polished essays to mark this the seventh centenary of the birth of the "Subtle Doctor." Allan Wolter writes on "The Formal Distinction," Timotheus A. Barth on "Being, Univocity, and Analogy According to Duns Scotus," Heiko Oberman on "Duns Scotus, Nominalism, and the Council of Trent," Efrem Bettoni on "The Originality of the Scotistic Synthesis," Bonansea on "Duns Scotus' Voluntarism," (...) Felix Alluntis on Scotus' treatment of "Demonstrability and Demonstration of the Existence of God." There are nine other contributions, most of uniformly high quality, including extended notes by Charles Balic on "The Life and Works of John Duns Scotus" and "The Nature and Value of a Critical Edition of the Complete Works of John Duns Scotus."—E. A. R. (shrink)

An attempt on the part of one of the pioneer neurophysiologists to summarize and relate the evidence for a correlation between psychic processes and the functional organization of the brain as expressed in neural processes. The thesis of the book is that the subjective contents of consciousness are both correlated with and dependent upon cerebral structure and processes, a relatively uncontroversial thesis these days. From a philosophical point of view, it is interesting that Hess never speaks of the possible reduction, (...) logical or otherwise, of psychic contents to brain processes, but, in fact, implies that such a thesis is meaningless given the present methodology of neurophysiology. An extensive bibliography has been included along with an index.—E. A. R. (shrink)

Six papers by theoretical and clinical psychologists, a psychiatrist, and a neurologist, including, in addition to the editors, Seymour Fisher, Herman Witkin, Macdonald Critchley, J. de Ajuriaguerra, and Sidney E. Cleveland. The four middle papers present various findings of clinical psychology on the way in which the individual perceives and identifies with his body. Werner's introduction sets the discussion—albeit sketchily—within the context of recent work in phenomenology on the "body schema" or "body image." Merleau-Ponty is the prime example. In the (...) final paper de Ajuriaguerra returns to the philosophical conclusions which might receive explication and support on the basis of the four middle papers: egological unity is manifested in and mediated through corporeal unity, but in such a way that corporeal unity is not a logically sufficient guarantee of itself and requires an ontological account to ground its characteristic unity—though not necessarily another entity, substantialistic or otherwise. epistemologically, the bogey of psychologism must be rejected in the face of the facts that emerge from the studies in this book and elsewhere: namely, that the perceived world is grasped primordially in relation to the self as necessarily mediated through the body. The implications of this analysis are obviously far-reaching, and the only regret is that they could not be carried out more systematically and extensively in this book.—E. A. R. (shrink)

Kemp Smith was preeminently a philosopher of philosophers, which is something a bit more than an historian of philosophy. Representing this side of his work in this volume we have "The Naturalism of Hume, I and II," "Avenarius' Philosophy of Pure Experience, I and II," "Whitehead's Philosophy of Nature," "John Locke," and "Bergson's Manner of Approach to Moral and Social Questions." At other times Kemp Smith could turn his attention to "The Nature of Universals, I, II, and III," "Immortality," "The (...) Moral Sanction of Force," and the question from which the volume takes its title, "Is Divine Existence Credible?" The editors inform us that Kemp Smith took this latter question to be the central problem of philosophy. In addition to the papers mentioned, there are five other essays by Kemp Smith and a sizeable introduction by the editors: Porteous provides a biographical sketch of Kemp Smith, Maclennan a consideration of the centrality of the question of Divine existence, and Davie an account of what he takes to be the significance of Kemp Smith's philosophical papers.—E. A. R. (shrink)

This is the first volume of Findlay's Gifford Lectures; the second will be published as The Transcendence of the Cave. Employing a well-sustained Platonic metaphor and a modified Husserlian method, Findlay argues that the task of philosophy is to explore and find some systematic order among the "furnishings of the cave," i.e., the various types of phenomena which are irreducibly given in the Lebenswelt: bodies, sensible appearances, minds, universals, values, and the supreme value God. An overemphasis on any one of (...) these phenomena leads to some form of reductionism: God—pantheism, minds—idealism, sensible appearances—phenomenalism, bodies—materialism. Adding a dash of Hegelian dialectic to his Husserlian method, Findlay embarks on his own exploration of the cave, an exploration which leads him through an examination of material reality to the necessity of speaking of a second order of phenomena, namely minds. In the wake of this dialectical push, Findlay engages in exceptionally sensitive analyses of sensation as the transitional point to mind, intentionality, the mind-body relation, the life of the ego, privacy, the pre-reflective, and the possibly of disembodied intelligence. One eagerly awaits the sequel in which Findlay promises to move to the successively higher viewpoints of values and God.—E. A. R. (shrink)

To raise the question of the possibility of a covenantal relation between God and man from the standpoint of cultural theology is another way of asking the critical question, only now, in terms of a particular object, namely, whether thought in the sense of reason is commensurate with the reality that is God. Schleiermacher thought it was, though not in a way which would allow abstract reason, or dialectic, as he called it, to exhaust the intelligibility of its object either (...) in itself or even for man from his finite standpoint. The knowing of God through dialectic must be complemented through the experience of God in feeling. Dialectic without feeling turns in the direction of Hegel's Absolute Idealism or some less sophisticated form of anthropomorphic historicism, while feeling without dialectic becomes pantheistic and mystical in the extreme. Through an examination of Schleiermacher's dialectic Spiegler shows that Schleiermacher's major problem was to preserve the proper tension between God as immanent and God as transcendent. Spiegler thinks that Schleiermacher would have been more successful in this attempt if he had given up the traditional notion of God as absolute. Though he mentions Hartshorne only once and Whitehead not at all, it seems clear that it is a conception of God along the lines developed by these two philosophers that Spiegler thinks would have made Schleiermacher's project of dialectic more consistent with itself. Once the necessary revision has been made in the traditional notion of God's absoluteness, a revitalized cultural theology along the general lines laid down by Schleiermacher could successfully resist being pushed in either the direction of Hegel or the direction of mysticism, and so would not lead to a Feuerbachian-type negative reaction with its consequent theological reaction in the form of Barthian dialectical theology and the doctrine of God as wholly other. Spiegler's presentation of Schleiermacher is for the most part fair, though he does give a rather narrow treatment to the doctrine of feeling: e.g., he hardly touches on the doctrine at all as it receives its pristine formulation in the speeches On Religion. In addition, he tends to dismiss too easily the suggestion that thought may be commensurate with the infinite through the mediation of a symbolics strongly fortified by a doctrine of analogy. But on the whole, the English-speaking student of the history of theology will be grateful to Spiegler for providing this new look at Schleiermacher.--E. A. R. (shrink)

Made up of about twenty-two essays written between 1916 and 1952, some of which are published here for the first time, this book spells out, in repetitious detail, the basic theme of Part IV of The Phenomenon of Man. Teilhard attempts to support his vision of the super-hominisation of man psychologically, theologically and—most importantly for him-scientifically. Super-hominisation is the concretely realized unity of all men in one super-organism which stands in the future as the final term of the natural and (...) psychic evolution of the universe. These essays make it increasingly apparent that Teilhard will find his eventual audience among theologians rather than scientists.—E. A. R. (shrink)

This is a translation of the fourth of the original seven fascicles of Bréhier's standard Histoire de la philosophie. The three prior fascicles have already appeared from the University of Chicago Press. The virtues of Bréhier's history are its extraordinary readability and unpretentious scholarship. The philosophers covered in depth by Bréhier are Bacon, Descartes, Pascal, Hobbes, Spinoza, Malebranche, Leibniz, and Locke, with lighter treatment being given to the Cambridge Platonists, Bayle, and Fontenelle. The bibliographies are neatly accessible at the end (...) of each chapter, more than adequate, and have been brought up to date through 1965.—E. A. R. (shrink)

Start with descriptive sketches of the epistemologies and ontological underpinnings of the philosophies of Plato, Aristotle, Descartes, Hume, and Kant, as they form the point of departure for the modern reductionistic and mechanistic paradigm of scientific explanation—the thesis is modified in the case of Kant, a transitional figure, who did emphasize the notion of agency, but still as fitted into the Cartesian, dualistic framework—and as they provide the locus of return, with important modifications, to teleological, emergentistic, and holistic frameworks of (...) explanation. Add a pluralistic ontology of "comprehensive entities," which relies heavily on M. Polanyi's conceptions of "personal knowledge," "tacit knowing," and the "unexpected-range-of-possibilities" criterion for assessing degrees of reality of grades of being. Blend the former two ingredients with clear and cogent argumentation as well as a skillful handling of some of the recent sources in biology as they bear on the problem of deciding whether emergence and telism are irreducible features of even a rationally reconstructed framework of experience, and one has the makings of a challenging book by Marjorie Grene. Grene is anything but heavy-handed in her treatment of the devil of reductionism which she has located; but it is doubtful that she has given him his full due—insofar as she has concentrated her fire on an older style of behaviorism and mechanism that itself often has difficulty recognizing its rapidly matured and much more sophisticated progeny, scientific realism.—E. A. R. (shrink)