O pensamento político de Francisco Pinto da Cunha Leal (1880-1970) sofreu uma constante evolução ao longo da sua vida pública. A emergência do Estado Novo, nos anos 30 e 40 do século XX, tornou-o num oposicionista, levando-o a denunciar as suas violências e a desconstruir os seus mitos numa intransigente defesa da democracia. Nos inícios dos anos 60, confrontado com as novas realidades políticas, nascidas da Guerra Fria (1947-1991) e da crise do sistema colonial português (1961), aproveitando a relativa tolerância (...) do Salazarismo a nível editorial, esforça-se por fornecer, nos livros que publica, uma alternativa democrática ao pensamento dominante. O presente texto procura analisar a sua reflexão política numa época caracterizada pelo aparecimento de uma nova geração de contestatários do regime. (shrink)

Las mujeres presas son un colectivo poco conflictivo y pequeño (el 8% de la población penitenciaria), y por lo tanto olvidado e invisible. Sin embargo, se trata de un grupo muy castigado ya que cuando una mujer entra en prisión sufre una triple condena: social, personal y penitenciaria.

Inauguration speech at chair number 18 of the Brasilian Academy of Philosophy.

Although logical consistency is desirable in scientific research, standard statistical hypothesis tests are typically logically inconsistent. To address this issue, previous work introduced agnostic hypothesis tests and proved that they can be logically consistent while retaining statistical optimality properties. This article characterizes the credal modalities in agnostic hypothesis tests and uses the hexagon of oppositions to explain the logical relations between these modalities. Geometric solids that are composed of hexagons of oppositions illustrate the conditions for these modalities to be logically (...) consistent. Prisms composed of hexagons of oppositions show how the credal modalities obtained from two agnostic tests vary according to their threshold values. Nested hexagons of oppositions summarize logical relations between the credal modalities in these tests and prove new relations. (shrink)

This article has as its theme the democracy as fundamentalism, or the democratic fundamentalism. Its main objective is the recognition that the thinking about democracy can itself be fundamentalist, implying that not only religious fundamentalisms are a threat to contemporary democracy. Its method and object are the interpretation of texts by two contemporary philosophers who do not usually talk to each other, the Italian Gianni Vattimo and the French Jean-Luc Nancy. The essay's thesis is the affirmation of democratic thinking as (...) a form of fundamentalism, insofar as it fulfills certain conditions established by the two thinkers analyzed. These conditions are, in the language of the aforementioned philosophers, the framing of democracy under the so-called strong thought, or its subsumption to a metaphysical way of thought, so that it becomes incapable of self-criticism and its necessary reinvention. Thus, it is expected to contribute to the construction of a self-critical vision of democracy through dialogue with aspects of thought little known of important philosophers and also through the dialogue between philosophy and theology as emancipatory ways of knowing. (shrink)

This article provides a critical reading of the ‘Parecer CNE-CES 60, de 2014’, from the Ministry of education, Brazil, which defines the curriculum guidelines for courses of Baccalaureate in Theology. In its first section it discusses the theoretical background of the ‘Parecer’, questioning its illuminist orientation, as well as its pedagogical theory focused on contents and not on the students activities. It aims to show that are two opposed educational paradigms in the ‘Parecer’, the illuminist and the constructivist, although the (...) illuminist is the dominant one. It also question the view of the theologian present in the ‘Parecer’, marked by significant absences from the professional field of religious work. In the second section, the article presents a sample of particular interpretation of the ‘Parecer’, indicating the guidelines of a curriculum based on the constructivist paradigm. It dedicates special attention to the occult dimension of the curriculum and to an articulation of the student’s activities in relationship to the disciplines of the course. (shrink)

Simão José da Luz Soriano (1802-1891) é principalmente conhecido pelos livros que escreveu sobre a guerra civil de 1828-1834 e a implantação do liberalismo em Portugal. As reflexões po­líticas realizadas em 1858 e em 1860 revelam-nos uma outra faceta da sua obra: a crítica apai­xonada dos erros do regime constitucional. Contudo, as suas observações só podem ser enten­didas se forem relacionadas com o liberalismo moderado da segunda metade do século XIX. O presente artigo pretende fazer a análise da relação entre (...) o estudo da realidade política e o pen­samento do autor. (shrink)

Ibn al-Bann1321) is the author of one of the four extant of the unfinished zq (fl. Tunis and Marrakesh ca. 1193j accessible for the computation of planetary longitudes. The present paper studies some modifications of the structure of the tables the purpose of which is to make calculations easier. The tables of the planetary and lunar equations of the centre are ' appears as a clever adapter, who displays a clear ingenuity allowing him to introduce formal modifications which give his (...) work an appearance of novelty which does not correspond to reality. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 20 Heft: 1 Seiten: 179-200.

This article considers distinct ways of understanding the world, referred to in psychology as Functions of Consciousness or as Cognitive Modes, having as the scope of interest epistemology and natural sciences. Inspired by C.G. Jung's Simile of the Spectrum, we consider three basic cognitive modes associated to: (R) embodied instinct, experience, and action; (G) reality perception and learning; and (B) concept abstraction, rational thinking, and language. RGB stand for the primary colors: red, green, and blue. Accordingly, a conceptual map between (...) cognitive modes and primary and secondary colors is built based on the physics and physiology of color perception and epistemological characteristics of the aforementioned cognitive modes, leading to logical relations structured as an Hexagon of Opposition. Finally, this model of cognitive modes is applied to the analysis and interpretation of some important episodes in the historical development of physics and technology. (shrink)

This article deals with three elements that are related to my Ph.D. research — early Christianity, apocalyptic literature and gnosis — and their reception in contemporary public space. Specific examples are given that confirm the contemporary world’s survival interest in religions, including early Christianity, apocalyptic belief systems and gnosis. The text also discusses certain manifestations of this interest provided by works of fiction and books whose authors are not always aware of serious academic research in these fields. The article concludes (...) with some considerations on the crucial role of scholars working in the area of religious sciences in the phenomenon under discussion. (shrink)

El texto reflexiona sobre el vaciamiento neoliberal de la política, despolitizando la vida y cuantificando la realidad. El neoliberalismo enaltece la libertad individual, llevando a un individualismo extremo que amenaza el tejido social. La destrucción creativa moldea cuerpos y subjetividades, promoviendo competencia y autosacrificio. La exterioridad neoliberal afecta a los individuos, enfocándolos en su propia libertad y bloqueando su capacidad de actuar con otros. La crítica se centra en recuperar la sensibilidad y el deseo para restaurar la vida colectiva, explorando (...) la relación entre el cuerpo entristecido y la lógica neoliberal de acumulación y autorresponsabilidad, sugiriendo que puede generar cuerpos tristes y descontentos -todo esto en atención a una ontología spinozista-. Se critica, así, el culto a la vida en la sociedad neoliberal y cómo se marginaliza a los cuerpos vulnerables, abogando por abrazar la vulnerabilidad y la interdependencia para superar la lógica destructiva y la obsesión por la acumulación. (shrink)

1. Modern science in historical perspective -- On the origins of modern science -- The post-Renaissance revolution : the New Science -- Frank Sherwood Taylor : the man who was converted by Galileo -- The limits of science -- Proofs and demonstrations -- On the intelligibility of Quantum Mechanics -- Uncertainty, incompleteness, chance, and design -- A Finite, Open and Contingent Universe -- 2. On the origin and development of life -- A brief history of evolutionary thought -- Life's intelligible (...) design -- What are the contributions of Genetics to the understanding of life? -- On the Human Genome in contrast to the Great Apes Genome -- On The Evolution Controversy -- Scientific critiques of Darwinism -- 3. Beyond nature and history -- The religion of Darwinism -- On the riddle of man's origin -- On science, history and free will -- Science and Faith -- Concluding remarks. (shrink)

Descartes se dedica a la ciencia con un fin práctico y no teórico, lo que permite verlo como un filósofo de la moral antes que como filósofo especulativo o de la ciencia. Su filosofía moral es una sola; pero siendo su moral perfectible, la expresa en el Discurso del método como pertrecho o aprovisionamiento del que viaja por la vida. En el Tratado de las pasiones, cuando se ha conquistado la conciencia de la libertad y es firme la resolución de (...) usarla siempre y nunca perderla, toma la forma de moral de la generosidad y no ya de aprovisionamiento. La distinción que introduce entre “certeza moral” y “certeza más que moral” se refiere a la garantía de la verdad y no a verdades tenues y firmes para emplear en lo práctico y en lo teórico respectivamente. (shrink)

El concepto de infinito en Descartes hace referencia a las categorías desubstancia y cantidad, por eso difiere del de la teoría moderna del continuomatemático, relativo a la de cualidad. El cartesianismo se soporta en eseinfinito que equivale a Dios, cuya demostración lo supone, y luego explicael cogito como consecuencia de Dios, así mismo explica el mundo y suinteligibilidad. La vida humana es sui generis porque transcurre entre lofinito y lo infinito inabarcable, también se realiza según la necesidad y segúnla libertad. (...) Esta visión del hombre convoca a Descartes a buscar la verdadcon el propósito práctico de vivir lo mejor que se pueda. (shrink)

Resumen La educación superior se ha constituido en un objeto de creciente interés en la literatura especializada. A pesar de lo anterior, la mayor parte de la investigación disponible se concentra en estudios de corte descriptivo y evaluativo, sin conectar sus desarrollos con las reflexiones de la teoría sociológica. El presente ensayo identifica las principales posibilidades teóricas y epistemológicas de la teoría de sistemas sociales para el análisis de la educación superior, examinando los rendimientos de la noción de diferenciación de (...) planos de formación sistémica (interacción, organización y sociedad) y la idea de diferenciación de sistemas parciales especializados. Abstract Higher education has become an object of growing interest in the specialized literature. Despite this, most of the available research concentrates on descriptive and evaluative studies, without connecting its developments with the reflections of general sociological theory. This essay identifies the main theoretical and epistemological possibilities of social systems theory for the analysis of higher education, examining the uses of the notion of differentiation of systemic formation planes (interaction, organization, and society) and the idea of differentiation of specialized partial systems. (shrink)

En este trabajo pretendo mostrar el modo como la simpatía humeana sirve para convertir las pasiones barrocas en sentimientos morales con los que el interés puede establecerse como algo admisible en un comportamiento virtuoso. Ello supone la admisión de que no hay moralidad sino en un contexto social desde el cual se afinan los sentimientos de un modo reflexivo, aunque no únicamente racional siguiendo el mismo modelo que se usa para afinar el sentido del gusto.