Our interest, in this paper, concern the sorts of justice founded in the Republic of Plato. Therefore, I will take the reflections of Sachs and Vlastos about this topic. We assert, to the contrary of these searchers, that exist five principal forms in this work, namely: the justice in the elements of the soul; in the private relationships, governed by morality's standart precepts; in the public relationships, group that practise the maxim of doing its own in the polis; in the (...) elements of the polis; and at last, that Plato don't discussed, but he have maked mention of, the relationship between a city and another. I conclude that these forms not depend on one another. (shrink)

The idea of reality as construction maybe one of the most recurrent themes cutting across Modern and Contemporary thinking. Objectivist realism has professed reality to be external and independent of subjectivity and maintained that experience was the capacity of being affected by things through the senses and of reproducing them as representative mental contents. As a reaction, Modernity will establish: a) that consciousness is not merely receptive passivity but a configurant activity; b) that reality is not reflected by consciousness but, (...) rather, is somehow constructed by it. Our time rescues such heritage in a particularly fecund manner in the semiological discourse. Intersubjectively constructed reality is a web of meanings and values which man institutes around himself in the world. Reality sediments in systems of sign vehiculation and becomes fixed m codes. Therefore the question: if reality, as construction, has the limits and scope of code, how does consciousness behave concerning the non-codified, the non-constructed, in the absence of a code? This article deals with some views of this other of consciousness, presented as declensions of metaphor of absence.Talvez o tema mais recorrente do discurso filosófico que atravessa o pensamento moderno e a contemporaneidade seja a idéia da realidade como construção. Como reação ao realismo objetivista, que acreditava ser a realidade exterior e independente da subjetividade e para quem a experiência é a capacidade de ser afetado pelas coisas através dos sentidos e de reproduzi-las em conteúdos mentais representativos, a modernidade vai estabelecer que: a) a consciência não é uma mera passividade receptiva, mas atividade configurante; b) a realidade não é refletida pela consciência, mas por ela, de certa forma, construída. A nossa época recolhe esta herança de maneira fecunda particularmente no discurso semiológico: a realidade construída intersubjetivamente é uma teia de significados e valores que o homem institui ao redor de si no mundo. Ela sedimenta-se em sistemas de veiculação sêmicos e se fixa em códigos. Daí emerge a questão: tendo a realidade, enquanto construção, os limites e alcance do código, como se comporta a consciência e seus registros perante o não-codificado, o não-construído, a sua ausência? Algumas abordagens desse outro da consciência, apresentadas como declinações de metáforas da ausência, é aquilo que esse artigo pretende apresentar. (shrink)

The idea of reality as construction maybe one of the most recurrent themes cutting across Modern and Contemporary thinking. Objectivist realism has professed reality to be external and independent of subjectivity and maintained that experience was the capacity of being affected by things through the senses and of reproducing them as representative mental contents. As a reaction, Modernity will establish: a) that consciousness is not merely receptive passivity but a configurant activity; b) that reality is not reflected by consciousness but, (...) rather, is somehow constructed by it. Our time rescues such heritage in a particularly fecund manner in the semiological discourse. Intersubjectively constructed reality is a web of meanings and values which man institutes around himself in the world. Reality sediments in systems of sign vehiculation and becomes fixed m codes. Therefore the question: if reality, as construction, has the limits and scope of code, how does consciousness behave concerning the non-codified, the non-constructed, in the absence of a code? This article deals with some views of this other of consciousness, presented as declensions of metaphor of absence.Talvez o tema mais recorrente do discurso filosófico que atravessa o pensamento moderno e a contemporaneidade seja a idéia da realidade como construção. Como reação ao realismo objetivista, que acreditava ser a realidade exterior e independente da subjetividade e para quem a experiência é a capacidade de ser afetado pelas coisas através dos sentidos e de reproduzi-las em conteúdos mentais representativos, a modernidade vai estabelecer que: a) a consciência não é uma mera passividade receptiva, mas atividade configurante; b) a realidade não é refletida pela consciência, mas por ela, de certa forma, construída. A nossa época recolhe esta herança de maneira fecunda particularmente no discurso semiológico: a realidade construída intersubjetivamente é uma teia de significados e valores que o homem institui ao redor de si no mundo. Ela sedimenta-se em sistemas de veiculação sêmicos e se fixa em códigos. Daí emerge a questão: tendo a realidade, enquanto construção, os limites e alcance do código, como se comporta a consciência e seus registros perante o não-codificado, o não-construído, a sua ausência? Algumas abordagens desse outro da consciência, apresentadas como declinações de metáforas da ausência, é aquilo que esse artigo pretende apresentar. (shrink)

The main objective of the article is to understand the notion of power in Foucault as an action on action in a relationship of forces. In principle, the power of sovereignty and biopower in classical times are investigated. Where it is perceived that the former has negative and repressive connotations, while this one has positive and productive connotations of facts, happenings. Then, an analysis of Foucault's power is analyzed, where it is possible to verify that there is no construction of (...) a Theory of Power in Foucault, but only an ascending analysis of power, thus departing from specificity for general aspects. Finally, we will analyze the power relationship, seen as an action over action, in this action-reaction movement, there is its need, its becoming, its truth, which is the exercise of power, functioning. Thus, from the molecular to the complex composition, from the invisible to the visible, from the body to the population, power is understood, that is, power relations in the Foucaultian web. (shrink)

The fascination with the process inherent to understanding has always been something that has disturbed Philosophy with its question: what makes understanding possible? On the contrary, little attention has been paid to the use we make of this term. This took it out of its context and investigated it as related to a mental process, situated in the subject. This approach generated some questions, among them: if understanding and the processes involved in it take place in the mind, how can (...) one have access to them? How do you know what’s on the other’s mind? This text intends to present the role played, both by the verb meinen (to mean), in its disconnection with mental processes, in terms of its grammar, and by the expression lebensform (form of life), in Philosophical Investigations, as a condition in which, both the meinen has its most authentic use, as well as the background that makes it possible to understand the Investigations as a whole. (shrink)

Physiological responses in futsal have not been studied together with temporal information about the players’ stay on the court. The aim of this study was to compare heart rate and blood lactate concentration responses between 1-H and 2-H considering the time of permanency of the players on the court at each substitution in a futsal match. HR was recorded during entire match and [La−] was analyzed after each substitution of seven players. %HRmean and [La−] mean did not differ between 1-H (...) and 2-H. Time in intensity zones of 50–100 %HRmax differed only in 60–70 %HRmax. HR coefficient of variation throughout the match was low and among the four outfield players on the court. Substitutions, time of permanence on the court, ratio between time in- and out-ratio on the court also were similar between 1-H and 2-H. Balancing the number of substitutions, and the In:Outcourt ratio of players in both halves of the match, playing lower time at 1-H, ~8 min for each participation in the match, made it possible to maintain intensity of the match in 2-H similar to the 1H. These results are a good guidance to coaches and for application in future studies. (shrink)

Resumo O presente artigo trata do conceito heideggeriano In-der-Welt-Sein. O objetivo, por sua vez, é o esclarecimento do significado e da função do artigo “der” que encontramos na referida expressão. Para tanto, o artigo foca predominantemente nos modos-de-ser dos entes intramundanos e no fenômeno da Weltanschauung, tomando-os como os elementos fundamentais para uma compreensão satisfatória e global do evento do In-der-Welt-Sein, enquanto sinônimo geral da existência do Dasein. Desta forma, tanto os modos-de-ser dos entes intramundanos como a estrutura da Weltanschauung (...) são tomados como aqueles fenômenos que, representados na expressão In-der-Welt-Sein pelo artigo “der”, singularizam “mundo” enquanto sentido do ser desvelado para a compreensão do Dasein – inapelavelmente manifestado em alguma especificidade concreta. Palavras-chave : In-der-Welt-Sein, Mundo, Weltanschauung, Ente intramundano, Vorhandenheit. ZuhandenheitThe present article treats of the heideggerian concept In-der-Welt-Sein. The goal, in turn, is the clarification of the meaning and function of the article “der” we find in the expression. To this end, the article focus predominantly on the manners-of-being of the intraworldly beings and in the phenomenon of the Weltanschauung, taking them as the fundamental elements for a satisfactory and global understanding of the event of the In-der-Welt-Sein, while general synonym of the existence of Dasein. Thus, manners-of-being of the intraworldly beings and the structure of the Weltanschauung is taken as those phenomena that, represented in the expression In-der-Welt-Sein for the article “der”, they make single “world” while sense of being watched for the understanding of Dasein – unappealably manifested in some concrete specificity. Keywords : In-der-Welt-Sein, Intraworldly beings, Vorhandenheit. Weltanschauung, World, Zuhandenheit. (shrink)

In this manuscript we describe Proteogenomics Viewer, a web‐based tool that collects MS peptide identification, indexes to genomic sequence and structure, assigns exon usage, reports the identified protein isoforms with genomic alignments and, most importantly, allows the inspection of MS2 information for proper peptide identification. It also provides all performed indexing to facilitate global analysis of the data. The relevance of such tool is that there has been an increase in the number of proteogenomic efforts to improve the annotation of (...) both genomics and proteomics data, culminating with the release of the two human proteome drafts. It is now clear that mass spectrometry‐based peptide identification of uncharacterized sequences, such as those resulting from unpredicted exon joints or non‐coding regions, is still prone to a higher than expected false discovery rate. Therefore, proper visualization of the raw data and the corresponding genome alignments are fundamental for further data validation and interpretation. (shrink)

Thomas Hobbes é um dos fundadores da moderna concepção de poder político.A instituição do Estado tem no pensador inglês,uma de suas vertentes racionais.O trabalho examina as raízes jusnaturalistas do teórico político ingles e assume a posição de que o legado hobbesiano não é dialetizável. .

I present and discuss in this paper Husserl’s investigation of the genesis of the modem conception of empirical reality as carried out in his last work The Crisis of European Sciences and Transcendental Phenomenology. The goal of Husserl’s genetic investigation was to uncover the rnany layers of constitution that frorn the life-world (the Lebenswelt) the modem scientific conception of Nature was originated and to point out the need to ground the scientific project of rnodemity in the life-world so as to (...) overcome the “alienation” that, for him, characterized the “crisis” of European science. I, however, approach his analyses from a different perspective. The problem that interests me here is the applicability of mathematics in the empirical science. My airn is to assess Husserl’s treatment of this question in order to see whether it can be sustained from a strictly scientific perspective. My conclusion is that it cannot. What Husserl takes for the “crisis” of science is inherent to the best scientific methodology. Nonetheless, Husserl’s analyses offer irnportant insights that I incorporate in what I believe to be a more satisfactory treatment of the problern concerning the role of mathematics in the ernpirical science. (shrink)

I here present and discuss Husserl’s clarification of the genesis of modern empirical science, particularly its mathematical methods, as presented in his last work, The Crisis of European Sciences and Transcendental Phenomenology. Although Husserl’s analyses have as their goal to redirect science to the lifeworld and to reposition man and his immediate experiences at the foundation of the scientific project so as to overcome the “crisis” of science, I approach them from a different perspective. The problem that interests me here (...) is the applicability of mathematics in empirical science, to assess Husserl’s treatment of this issue in order to see if it can be sustained from a strictly scientific point of view regardless of philosophical adequacy. My conclusion is that it cannot. What Husserl takes as the “crisis” of science is inherent to the best scientific methodology. (shrink)

It is a philosophical naiveté to believe that the object of science is some ready-made world out there that the scientist, free of any preconceptions, simply stumbles upon. Of course, there is a world out there, given to us through the senses, but that must be intentionally elaborated to become a world for us and a possible object of scientific inquiry. The intentional constitution of the world of science supports and “justifies” a priori conceptions about the empirical world, even those (...) of a logical nature, that are, then, properly transcendental rather than metaphysical. My goal here is to investigate what these presuppositions are and on what they are based. (shrink)

1. INTRODUCTIONIt has been some time now since the philosophical community has learned to appreciate Husserl’s contribution to the philosophies of logic, mathematics, and science in general, despite still some prejudices and misinterpretations in certain academic circles incapable of reading Husserl beyond the incompetent and malicious review which Frege wrote in 1894 of his Philosophie der Arithmetik (PA) [1891/2003], hereafter Hua XII.Husserl’s philosophy of mathematics, in particular, has been the subject of many articles and books and has attracted the attention (...) of many interpreters and philosophers who have found in Husserl fruitful ideas with which to tackle the many philosophical problems elicited by mathematics — its ontology, its epistemology, and its somehow surprising utility, even when not indispensable, in modern science. This original and interesting work by Professor Hartimo is a welcome addition to this already respectable bibliography. The book is essentially exegetical and presents a reading of Husserl’s philosophy, particularly his philosophy of mathematics, as found in some of his most important published works, which were reactions to the development of mathematics in his time, of which he was, as the mathematician he used to be, an attentive and well-informed observer. (shrink)

This paper is about the relationship between leadership, organisational morals, and temporality. We argue that engaging with questions of time and temporality may help us overcome the overly agentic view of organisational morals and leadership ethics that dominates extant literature. Our analysis of the role of time in organizational morals and leadership ethics starts from a virtue-based approach to leading large-scale moral endeavours. We ask: how can we account for organizational morality across generations and independently of the leader? To address (...) this question, we studied the leadership model of the Jesuits, a Catholic Religious Order. Our case reveals that a virtue-based model of leadership does not necessarily imply that those who are selected to lead the organization are themselves virtuous, but that the processes underpinning the exercise of leadership are cyclical and repeated as truthfully as possible. Virtuous leadership, for the Jesuits, is therefore about the construction of an ideal type of leadership against which the processes which sustain it were designed. Our theoretical contribution is twofold. First, we propose an habitual understanding of moral forms of leadership, in which the procedural is constitutive of moral forms of organising; second, we explain how “timelessness”, understood as the quality of not changing as years go by, allowed the Jesuits to centre the processes which sustain their ethical model on the repetition, across space and time, of said processes, rather than on their outcome. We conclude that the search for virtue might be more relevant for large-scale moral endeavours than virtue itself. (shrink)

O presente artigo tem como ponto central analisar, com base nos trabalhos de Michel Foucault, a respeito do Poder Disciplinar em sua atuação na área educacional, especificamente, no Ensino de Filosofia, cujo objetivo é especular sobre o referido poder, presente nas instituições de ensino. Para tratar dessa questão, que envolve o Poder Disciplinador no desenvolvimento no Ensino de Filosofia, será utilizada a metodologia da pesquisa direta bibliográfica. Nossa trabalho será desenvolvido em dois momento singulares a ideia geral sobre o poder (...) no filósofo Michel Foucault e, posteriormente, pensar o desenvolvimento do Poder Disciplinar em relação com a Educação e, consequentemente, o Ensino de Filosofia. Esse caminho acredita-se que chegará a uma compreensão do Poder Disciplinar dentro do Ensino de Filosofia, trazendo elementos e questões que contribuam na construção do sujeito pensante, seja em sua vida individual ou uma vida social, e que esse indivíduo possa transformar a sociedade. (shrink)

This article intends to explore the philosophical potency in the work of the black writer Carolina Maria de Jesus (1914-1977). Carolina de Jesus is best known for her work Quarto de Despejo, diary of a favelada (1960), our approach, however, focuses specifically on her short story “Socrates Africano”, in which she deals with her experience with her grandfather Benedito and the relationship between her wisdom and that of the Greek philosopher Sócrates (5th century BC). Her reflection starts from the attempt (...) to understand the reason why her grandfather was compared to Socrates and called “African Socrates”. In this sense, we intend to expand the idea of an African Socrates and the origins of one of the African philosophical matrices, the Yoruba tradition, dialoguing with the thought of the Nigerian philosopher Sophie Oluwole (1935-2018) and her approximation between Socrates and Orunmilá, as a motto to think about the philosophical potentialities of Carolina's work and the traits of an Afro-Brazilian philosophy. (shrink)

This monograph offers a fresh perspective on the applicability of mathematics in science. It explores what mathematics must be so that its applications to the empirical world do not constitute a mystery. In the process, readers are presented with a new version of mathematical structuralism. The author details a philosophy of mathematics in which the problem of its applicability, particularly in physics, in all its forms can be explained and justified. Chapters cover: mathematics as a formal science, mathematical ontology: what (...) does it mean to exist, mathematical structures: what are they and how do we know them, how different layers of mathematical structuring relate to each other and to perceptual structures, and how to use mathematics to find out how the world is. The book simultaneously develops along two lines, both inspired and enlightened by Edmund Husserl’s phenomenological philosophy. One line leads to the establishment of a particular version of mathematical structuralism, free of “naturalist” and empiricist bias. The other leads to a logical-epistemological explanation and justification of the applicability of mathematics carried out within a unique structuralist perspective. This second line points to the “unreasonable” effectiveness of mathematics in physics as a means of representation, a tool, and a source of not always logically justified but useful and effective heuristic strategies. (shrink)

In the first year of the twentieth century, in Gottingen, Husserl delivered two talks dealing with a problem that proved central in his philosophical development, that of imaginary elements in mathematics. In order to solve this problem Husserl introduced a logical notion, called “definiteness”, and variants of it, that are somehow related, he claimed, to Hilbert’s notions of completeness. Many different interpretations of what precisely Husserl meant by this notion, and its relations with Hilbert’s ones, have been proposed, but no (...) consensus has been reached. In this paper I approach this question afresh and thoroughly, taking into consideration not only the relevant texts and context, as others have also done before, but, more importantly, Husserl’s philosophy, his intuition-based epistemology in particular. Based on a system of clearly defined concepts that I here present, I reinforce an interpretation—definiteness as a form of syntactic completeness—that has, I believe, some advantages vis-à-vis alternative interpretations. It is in conformity with the available texts; it makes clear that Husserl’s notion of definiteness is indeed close to Hilbert’s notions of completeness; it solves the important problem of imaginaries for which it was created; and last, but not least, it fits naturally into Husserl’s system of concepts and ideas. (shrink)

In the first year of the twentieth century, in Gottingen, Husserl delivered two talks dealing with a problem that proved central in his philosophical development, that of imaginary elements in mathematics. In order to solve this problem Husserl introduced a logical notion, called “definiteness”, and variants of it, that are somehow related, he claimed, to Hilbert’s notions of completeness. Many different interpretations of what precisely Husserl meant by this notion, and its relations with Hilbert’s ones, have been proposed, but no (...) consensus has been reached. In this paper I approach this question afresh and thoroughly, taking into consideration not only the relevant texts and context, as others have also done before, but, more importantly, Husserl’s philosophy, his intuition-based epistemology in particular. Based on a system of clearly defined concepts that I here present, I reinforce an interpretation—definiteness as a form of syntactic completeness—that has, I believe, some advantages vis-à-vis alternative interpretations. It is in conformity with the available texts; it makes clear that Husserl’s notion of definiteness is indeed close to Hilbert’s notions of completeness; it solves the important problem of imaginaries for which it was created; and last, but not least, it fits naturally into Husserl’s system of concepts and ideas. (shrink)

In this paper I discuss Husserl's solution of the problem of imaginary elements in mathematics as presented in the drafts for two lectures hegave in Göttingen in 1901 and other related texts of the same period,a problem that had occupied Husserl since the beginning of 1890, whenhe was planning a never published sequel to Philosophie der Arithmetik(1891). In order to solve the problem of imaginary entities Husserl introduced,independently of Hilbert, two notions of completeness (definiteness in Husserl'sterminology) for a formal axiomatic (...) system. I present and discuss these notionshere, establishing also parallels between Husserl's and Hilbert's notions ofcompleteness. (shrink)

For different reasons, Husserl's original, thought-provoking ideas on the philosophy of logic and mathematics have been ignored, misunderstood, even despised, by analytic philosophers and phenomenologists alike, who have been content to barricade themselves behind walls of ideological prejudices. Yet, for several decades, Husserl was almost continuously in close professional and personal contact with those who created, reshaped and revolutionized 20th century philosophy of mathematics, logic, science and language in both the analytic and phenomenological schools, people whom those other makers of (...) 20th century philosophy, Russell, Frege, Wittgenstein and their followers, rarely, if ever, met. Independently of them, Husserl offered alternatives to the well-trodden paths of logicism, nominalism, formalism and intuitionism. He presented a well-articulated, thoroughly argued case for logic as an objective science, but was not philosophically naive to the point of not seeing the role of subjectivity in shaping the sense of the reality facing objective science. Given the preeminent role that philosophy of logic and philosophy of mathematics have played in transforming the way philosophy has been done since Husserl's time, and given the depth of his insights and his obvious expertise in those fields, his ideas need to be integrated into present-day, mainstream philosophy. Here, philosopher Claire Ortiz Hill and mathematician-philosopher Jairo da Silva offer a wealth of interesting insights intended to subvert the many mistaken idees recues about the development of Husserl's thought and reestablish broken ties between it and philosophy now. (shrink)

Este artigo tem o objetivo de analisar a relação entre política, cultura e hegemonia em Gramsci. Para tanto, o presente trabalho parte da ideia gramsciana segundo a qual é na construção da hegemonia que se desenvolve a formação ético-política norteada dentro da coletividade, favorecendo ao sujeito a compreensão crítica de si, dentro de uma luta de hegemonias políticas, de direções contrastantes, a princípio no campo da ética, depois da política, para chegar a uma elaboração superior da concepção do real.

A partir dos problemas colocados ao pensamento na contemporaneidade pelas discussões acerca do Antropoceno, o ensaio propõe uma investigação sobre a possibilidade de uma nova relação da filosofia com a poesia. Para isso, a sugestão do líder indígena e pensador Ailton Krenak de manutenção de “nossas visões, nossas poéticas sobre a existência” é articulada com a filosofia da diferença de Gilles Deleuze, cujos esforços para realizar a gênese de um pensamento sem imagem pressuposta, e a sua concepção de uma natureza (...) poética da diferença, são mobilizados na tentativa de pensar e efetuar uma relação outra da filosofia com a poesia. O texto propõe o conceito de cosmopoética para definir a condição de efetuação dessa relação, e procura exemplificar sua manifestação nas obras de Antonin Artaud e de Roberto Piva, nas quais, de maneiras distintas, e em gérmen, são constatados rastros expressivos da natureza poética e selvagem da diferença. Por fim, conjectura-se que a cosmopoética pode ser pensada no campo de uma estética do devir e, quiçá, articulada a enunciações e ações cosmopolíticas coletivas de pensadores e pensadoras que se ocupam em pensar e resistir à catástrofe socioambiental em curso.Palavras-Chave: Antropoceno; Filosofia da Diferença; Poesia; Cosmopoética. (shrink)

O presente artigo tem como objetivo apontar a metafísica da época das imagens de mundo em Heidegger, sua consumação no mundo tecnológico e sua possível superação através da experiência do pensamento afinado na serenidade enquanto relação do homem com a Região do ser. Observar-se que a época das imagens de mundo se fundamenta na noção de sujeito, que é a ascensão moderna do homem ao posto de subjectum da realidade. Enquanto subjectum, o homem representa o mundo como objeto passível de (...) análise, pesquisa, cálculo e exploração. Além disso, vê-se como essa concepção de mundo se consuma na época dominada pela tecnologia, mais precisamente pela essência da técnica. Nesta época, o homem, enquanto subjectum, tem disponibilizado tão demasiadamente o mundo como objeto, que ele, como parte do mundo, tem sido também objetificado. Assim, o homem é dominado pela essência técnica, onde sua essência corre um grande perigo, que é o de perder de vista outras formas de compreender o mundo e o ser que não seja Gestell. Por isso, é preciso haver uma resistência ao mundo tecnológico, e esta não pode se dar à maneira humanista, já que o homem está inserido em um destino que não responde mais à sua vontade. A resistência contra a essência da técnica deve advir da experiência do pensamento, a partir da meditação da verdade do ser, que se revela na sua Região, com a qual o homem somente se relaciona genuinamente na serenidade. Na serenidade, o homem enfim poderá visualizar os objetos tecnológicos sem ser dominado por eles, deixando-os repousarem em si mesmos, em virtude do essencial que se abre ao pensamento. (shrink)

Agostinho ocupa um papel importante como ponte entre a filosofia antiga e a Idade Média. Sobre Aristóteles, mostrou conhecer as obras Categorias, Tópicos e Da interpretação, traduzidas por Mário Vitorino. Não obstante isso, Agostinho faz uso muito mais intenso da filosofia de Platão e de Plotino. Assim, este pensador cristão considerou possível conciliar preocupação cristã com reflexão filosófica a partir da tradição grega, bastando somente, neste processo, a realização de algumas correções. Deste modo, apresenta-se a forma como Agostinho incorporou a (...) reflexão grega e conciliou razão e fé. (shrink)

O presente estudo configura-se como uma leitura da obra de Darcy Ribeiro, intitulada O povo brasileiro: a formação e o sentido do Brasil. É investigado, por meio dela, o tema da formação e do sentido do Brasil. O estudo é de caráter bibliográfico, com enfoque hermenêutico. Trata-se de uma abordagem que busca compreender o enfoque teórico-metodológico utilizado por Ribeiro na produção da escrita historiográfica, bem como analisar o próprio conteúdo desta produção em relação à caracterização da sociedade brasileira. Compreende-se, com (...) tal empreendimento, o valor original do método na produção de uma escrita historiográfica sobre a constituição do povo brasileiro, o qual procura evidenciar a necessidade de uma teoria social crítica para entender nossa constituição histórica e cultural em caráter não etnocêntrico. Após a leitura da obra, compreendemos melhor o Brasil atual, e nos tornamos mais conscientes das matrizes históricas que constituem a exploração de classe, a dominação cultural e a discriminação étnica e racial. (shrink)

A concepção Kantiana do direito e a teoria pura do direito de Kelsen se destacam pela racionalidade com que a respectiva posição normativa é concebida e articulada.A presente contribuição examina o peso teórico que a coercibilidade jurídica adquire em ambas as ciências do direito.O artigo objetiva estabelecer as fronteiras programáticas entre o formalismo jurídico dos dois filósofos do direito.

In this paper I discuss the version of predicative analysis put forward by Hermann Weyl in Das Kontinuum. I try to establish how much of the underlying motivation for Weyl's position may be due to his acceptance of a phenomenological philosophical perspective. More specifically, I analyze Weyl's philosophical ideas in connexion with the work of Husserl, in particular Logische Untersuchungen} and Ideen.I believe that this interpretation of Weyl can clarify the views on mathematical existence and mathematical intuition which are implicit (...) in Das Kontinuum. (shrink)

Husserl left many unpublished drafts explaining (or trying to) his views on spatial representation and geometry, such as, particularly, those collected in the second part of Studien zur Arithmetik und Geometrie (Hua XXI), but no completely articulate work on the subject. In this paper, I put forward an interpretation of what those views might have been. Husserl, I claim, distinguished among different conceptions of space, the space of perception (constituted from sensorial data by intentionally motivated psychic functions), that of physical (...) geometry (or idealized perceptual space), the space of the mathematical science of physical nature (in which science, not only raw perception has a word) and the abstract spaces of mathematics (free creations of the mathematical mind), each of them with its peculiar geometrical structure. Perceptual space is proto-Euclidean and the space of physical geometry Euclidean, but mathematical physics, Husserl allowed, may find it convenient to represent physical space with a non-Euclidean structure. Mathematical spaces, on their turn, can be endowed, he thinks, with any geometry mathematicians may find interesting. Many other related questions are addressed here, in particular those concerning the a priori or a posteriori character of the many geometric features of perceptual space (bearing in mind that there are at least two different notions of a priori in Husserl, which we may call the conceptual and the transcendental a priori). I conclude with an overview of Weyl’s ideas on the matter, since his philosophical conceptions are often traceable back to his former master, Husserl. (shrink)

I discuss here the pragmatic problem in the philosophy of mathematics, that is, the applicability of mathematics, particularly in empirical science, in its many variants. My point of depart is that all sciences are formal, descriptions of formal-structural properties instantiated in their domain of interest regardless of their material specificity. It is, then, possible and methodologically justified as far as science is concerned to substitute scientific domains proper by whatever domains —mathematical domains in particular— whose formal structures bear relevant formal (...) similarities with them. I also discuss the consequences to the ontology of mathematics and empirical science of this structuralist approach. (shrink)

O presente relato nasce da participação no curso de extensão “Educação e Diversidade: dialogando com os saberes dos povos tradicionais”, realizado pela Universidade do Estado do Rio de Janeiro – UERJ, oferecido pelo grupo interinstitucional África. O relato tem como objetivo refletir sobre o encontro com as matemáticas dos povos tradicionais, proporcionado pelo curso, e como essas matemáticas podem colaborar na formação de licenciandos em matemática dentro de uma matriz étnico-racial.

I discuss here the pragmatic problem in the philosophy of mathematics, that is, the applicability of mathematics, particularly in empirical science, in its many variants. My point of depart is that all sciences are formal, descriptions of formal-structural properties instantiated in their domain of interest regardless of their material specificity. It is, then, possible and methodologically justified as far as science is concerned to substitute scientific domains proper by whatever domains —mathematical domains in particular— whose formal structures bear relevant formal (...) similarities with them. I also discuss the consequences to the ontology of mathematics and empirical science of this structuralist approach. (shrink)

O presente manuscrito apresenta relações de religiosidade e espiritualidade (R∕E) com diferentes indicadores sociais, educacionais e de saúde durante a Pandemia da COVID-19 no Brasil Particularmente, mostra que R∕E tem efeitos positivos nos indicadores de felicidade, bem-estar subjetivo, percepção de dor e nos diferentes índices de saúde mental. Conclui afirmando que a dimensão religiosidade e espiritualidade tem múltiplas facetas, embora seja ainda negligenciada no ensino e na pesquisa em saúde pública, especialmente em saúde mental.

HIPERCONSUMO E COISIFICAÇÃO DA NATUREZA: A ÉTICA DO DECRESCIMENTO NO COMBATE AO DESPERDÍCIO DE ALIMENTOS.

O tema em questão aborda, com base nas reflexões realizadas pelos teólogos inclusivistas abertos, as relações existentes de incompatibilidade ou compatibilidade entre a identidade religiosa cristã e a abertura ao mundo pluralista religioso pós-moderno. Constantemente presentes, como pilares do arcabouço teórico utilizado, aparecerão as reflexões daqueles estudiosos que, cônscios da realidade plural do mundo religioso contemporâneo, e não contentes com uma identidade amarrada somente à tradição e aos dogmas iniciais, desbravam um caminho ao mesmo tempo aberto às demais religiões e (...) com identidade própria. O objetivo principal destes escritos é mostrar a possibilidade de uma reflexão localizada religiosamente e em diálogo com as diversas expressões do pluralismo religioso hodierno. Palavras-chave: Identidade; Religiões; Paradigma; Fronteira; Pós-modernidade. ABSTRACT This article considers relations of comptability or incomptability between the Christian religion identity and postmodern religious pluralism, with basis on inclusivist theologians’ reflections. Those scholars’ reflections are constantly present as theoretical pillars, for their awareness of the plural reality of the modern religious world, as well as for their disregard for an identity constrained by tradition and the initial dogmas, which led them towards a road at the same time open to other religions and with an identitiy of its own. Those writings aim mainly at pointing out the possibility of a religious reflection open to contact and dialogue with the various expressions of modern religious pluralism. Key words: Identity; Religions; Paradigm; Borderline; Post-modernity. (shrink)

Esse artigo mostra o significado da unicidade da ética e da estética no Tractatus Logico-Philosophicus. Primeiro, ele apresenta os principais aspectos ética tractatiana: que ela não hierarquiza fatos, que ela é eudemonista, e que ela não propõe qualquer finalidade externa às ações do sujeito ético. Segundo, ele mostra que a obra de arte é a expressão da vida de um ponto de vista ético, ou seja, ela é a expressão do significado da vida de um ponto de vista da eternidade. (...) Concluindo, ele mostra que essa concepção propõe uma delimitação absoluta que separa o que é arte e que não é arte. (shrink)

Por ocasião do centenário de nascimento de Paul Ricoeur, a Universidade de Coimbra juntou num mesmo volume um conjunto de estudos académicos em tributo a este pensador. Reuniram-se deste modo comunicações de professores, de novos investigadores e de estudantes de doutoramento em redor de temas que marcaram a receção da obra e do filósofo francês em Coimbra. Cada capítulo do presente livro demonstra a fecundidade de um pensamento que, enraizado na “tradição reflexiva”, assumindo a mensagem das “filosofias da existência”, articulando (...) Fenomenologia e Hermenêutica, adquire, hoje, crescente impacto e relevância. Esta é uma filosofia que promove o diálogo entre disciplinas, autores e culturas e supera divisões teóricas em ordem a enfrentar as exigências da praxis. O desafio da praxis fez assim emergir um pensamento exigente e, simultaneamente, capaz de dialogar com diversas áreas do saber como: a psicoterapia, a história, as neurociências, a bioética, as ciências sociais e os estudos literários. At the occasion of the Paul Ricoeur’s centenary this volume joined in tribute several scholars, young researchers, and Ph.D students around the main themes that marked the reception of the philosopher’s work in Portugal and, especially in the University of Coimbra. Each chapter demonstrates the vigour Ricoeur’s thought as it is rooted in the "reflexive tradition", as it assumed the "existentialist" horizon, as it articulated Phenomenology and Hermeneutics. This philosophical project as, today, an enormous range of influence. This is a project that promotes dialogue between disciplines, authors, and cultures, overcoming theoretical divisions in face the demands of praxis. From this rich and plural inspiration comes the ability to meet with other fields of thought, namely psychotherapy, history, neuroscience, bioethics, social sciences, and literary studies. (shrink)

Este ensaio discute porque o tema da metáfora, ao elucidar a compreensão davidsoniana de "significado literal", "interpretação", "convenção", "intencionalidade" e "competência semântica", pode servir com um breviário à filosofia pragmatista da linguagem e do conhecimento. -/- This article discusses why the theme of metaphor, understanding the davidsonian comprension of "literal meaning", "interpretation", "intentionality" and "semantic competence" can serves like and introduction to the pragmatic philosophy of language and knowledge.