Experiencia, cuerpo y montaje: una lectura sobre la subjetividad como problema semejante entre la filosofía de Walter Benjamin y el teatro-danza de Pina Bausch. Resumen de Tesis de doctorado en Filosofía de Ludmila Hlebovich.

In this paper, we have two goals: Firstly, we intend to examine the most robust recent formulation of the problem of religious diversity or disagreement. We will argue that Sanford Goldberg’s version is better than John Greco’s. Secondly, we aim to examine different solutions and develop a new one based on Ernest Sosa’s virtue epistemology as a response to the problem of religious diversity or disagreement.

This paper examines the issue of Islamic political philosophy in terms of prophecy, revelation and divine law. It is important to note that philosophy, and Islamic politics are in a good relation with religion. In the present study I have developed this connection through the philosophical theories of the medieval philosopher Al-Farabi. What are the differences and similarities between philosophy and divine law, or between a philosopher and prophet? What are Al-Farabi’s most important political theories and what are the concepts (...) of virtuous city and democratic city? What is the philosophy of the Quran? Our study seeks to answer all this questions. The divine law sets the beliefs and actions of the Islamic community, while the theoretical aspects which relate to it are entrusted to the philosophers. Theology is a discipline which protects divine law and establishes the truth of a special revelation, political theology being complementary to political philosophy. Theology tries to develop a rational and coherent understanding of the divine law, to find out what is the prophecy and to differentiate the true prophets from the false ones. (shrink)

Esta investigação trata da diferença entre as áreas da filosofia, mas essa diferenciação necessita de uma forma plausível e não dogmática em seu proceder. Para encontrar uma forma de diferenciar cada área interna da filosofia, utilizou-se uma comparação inicial com as ciências e se buscou oprocesso argumentativo como um fator principal de diferenciação. Isso se expressa mais diretamente no problema de pesquisa, que visa a investigar se as diferentes áreas filosóficas também possuem diferentes processos deargumentação. A relevância desta investigação se (...) encontra na identificação de determinadas tensões entre as áreas filosóficas. O resultado mostra que os diferentes conteúdos tratados pelas distintas áreas filosóficas exercem um efeito importante sobre os processos argumentativos. Para fins de delimitação, optou-se por duas áreas da filosofia: a lógica e a ética. (shrink)

O objetivo deste artigo é mostrar como Kant aplicou uma estrutura cognitiva mais abstrata aos objetos da experiência. É possível observar, a partir de um exemplo _in concreto,_ a aplicação dos princípios do entendimento puro, desenvolvidos e estruturados na_ Crítica da Razão Pura_, aos objetos da experiência, neste caso, as proposições empíricas da mecânica newtoniana. Assim, apresentamos a configuração dos argumentos kantianos, sustentando que há uma relação explícita entre os princípios do entendimento puro, e os princípios metafísicos da ciência da (...) natureza, estes desenvolvidos na obra de mesmo nome – _Princípios Metafísicos de Ciência da Natureza_ – e mostramos que essa relação se dá por meio de uma estrutura argumentativa em que os princípios gerais e abstratos da primeira _Crítica_ são premissas para os princípios metafísicos aplicados dos PMCN. Buscamos, assim, provar que a estrutura da filosofia da ciência kantiana é dada, principalmente, por meio das duas obras supracitadas, e é uma teoria que tem como principal objetivo, fundamentar filosoficamente a mecânica newtoniana, a fim de explicar como um conhecimento objetivamente válido dos fenômenos do mundo é possível. (shrink)

ABSTRACT This paper offers an interpretation of Deleuze’s concept of difference. Deleuze has sought to think difference without its traditional subordination to identity, trying to think difference for itself. In this regard, Deleuze concludes that difference is being itself in the famous thesis of the univocity of being. What would be the status of this claim? What elements make possible such a sounding ontological statement? In this paper, we shall answer these questions by interpretating the concept of difference as a (...) speculative one, arguing that difference is only thinkable, but not cognoscible. In order to do so, we analyze Deleuze’s critical engagement with Kant to demonstrate that there is a post-critical ontology in Deleuze’s thinking. (shrink)

ABSTRACT Many studies have focused on the contributions and/or convergences among the ideas of Bakhtin, Vološinov and Medvedev, and other authors. Brazilian and foreign researchers have shown convergences between the thought of the German philosopher Ernst Cassirer and the aforementioned Russian thinkers. Cassirer problematizes what would give unity to culture, and this is a problem with which Bakhtin, Vološinov and Medvedev are also concerned. Thus, this article analyzes how this question (“what gives unity to culture?”) was answered, seeking convergences among (...) thoughts. We have gone through some of Cassirer’s writings to show how the philosopher has analyzed culture from a unity constituted by symbolization. Next, we see how this issue was addressed by Medvedev and Vološinov. Finally, we seek the way in which Bakhtin sought to understand cultural unity in the essay “The problem of content, material and form”. (shrink)

We examine conceptual and methodological problems that arise in the course of the scientific study of possible influences of religious belief on the experience of physical pain. We start by attempting to identify a notion of religious belief that might enter into interesting psychological generalizations involving both religious belief and pain. We argue that it may be useful to think of religious belief as a complex dispositional property that relates believers to a sufficiently thick belief system that encompasses both cognitive (...) and non-cognitive elements. Such a conception of religious belief is more likely to correlate with psychological properties of believers that are both sufficiently shared and sufficiently unique to distinguish their psychology from believers in another religion or from non-believers. If the dispositional psychological property that constitutes religious belief does influence pain, then our analysis suggests that it doesn’t do so directly but rather through one of its occurrent manifestations. We offer a taxonomy of the different ways in which occurrent states of belief or experience may interact with physical pain, and we try to identify those that are more interesting or promising. We then proceed to employ the conceptual framework we developed to some of the existing evidence about the neural and psychological correlates of religious belief and experience, and about the cognitive modulation of physical pain. Finally we turn to analyse two experiments that directly investigated the relation between religious belief and pain. We draw attention to the limitations of existing evidence and end by suggesting directions for future conceptual and empirical inquiry. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

En las notas preparatorias de las tesis Sobre el concepto de historia [1940] (2009), Walter Benjamin señala que el materialista histórico debe, al recorrer la “estructura de la historia”, realizar un “análisis espectral” [Spektralanalyse]. Más allá de la familiaridad que Benjamin haya tenido con el método físico del análisis espectral, partimos de aquí para desprender un tema central, que es el de la epistemología de la imagen para un modelo de historia ya dialectizado con la naturaleza, en este caso, el (...) de Walter Benjamin y Aby Warburg. No solo es importante la noción de imagen e imagen dialéctica presente en los autores, sino también aquello que se contiene y transmite en la imagen, lo cual proviene de temporalidades pasadas. Por esto abordamos la idea de pervivencia [Nachleben] en ambos autores, y cómo esta se codifica, en el pensamiento de Waburg, en la idea de una vida energética y en las nociones de dinamograma, engrama y memoria. Lo que nos interesa de habilitar una mirada más amplia para con la historia, es exponer que la separación dicotómica entre historia y naturaleza -criticada tanto por Warburg como por Benjamin- inhabilita la posibilidad de captar un ámbito de lo objetual que es independiente del hombre, esto es, la energía o la fuerza que se contiene en el seno de una imagen, de allí lo interesante de tomar la mirada del físico para con la historia. (shrink)

Our main question in this paper is as follow: (Q) What are the epistemic norms governing our responses in the face of disagreement? In order to answer it, we begin with some clarification. First, following McHugh (2012), if we employ a useful distinction in normativity theory between evaluative and prescriptive norms, there are two readings of (Q)––we explore such distinction in section 2. And secondly, we accept gnosticism, that is, the account that the fundamental epistemic good is knowledge. It is (...) with this assumption that we want to answer (Q). So, if gnosticism is true, what is the plausible answer to (Q)? In section 3 we argue for gnostic disagreement norms as response to (Q) and in section 4 we apply such norms to particular cases of disagreement. (shrink)

Dans les cours italiennes du xve siècle, la danse et le combat, essentiels dans l’éducation du noble, participent à la définition de la place et du comportement des femmes et des hommes. Les maîtres à danser du Quattrocento, construisent et définissent la théorie et la pratique d’une danse savante et produisent un discours conforme à des normes politiques, sociales et genrées. Guillaume le Juif, définit précisément le rôle et la place de la femme qui danse. Antonio Corazzino, également homme d’armes, (...) poète et humaniste, exprime une vision de la bienséance, qui participe d'une conception plus générale des rôles attribués au genre. Les valeurs viriles assument une prééminence évidente dans l’évolution de la vie des cours. Les techniques du corps incarnent une réalité et un discours politique. Dans l'ensemble de son œuvre, le masculin et le féminin s’incarnent notamment dans les modèles de Mars et de Vénus, les deux faces de la Concordia discors, dans la femme qui danse et l’homme qui combat. (shrink)

In thesis VI of Walter Benjamin’s On the Concept of History, we find the sentence of danger in which the dead are, which we can think of as a threat of a second death, or symbolic death of the oppressed tradition of which the historiographer has to be alert. Now, if there is a second death it is because there is a life after natural death, that is a survival [Nachleben] of the past in the present. This survival, in the (...) context of the theses of 1940, is possible to weave it with the notions of historical experience [Erfahrung] and the transmission thereof. Faced with the danger of the absolute disappearance of what has been truncated, the German author exposes the need to save it, that is, to carry out a redemption, a remembrance. In this sense, redemption would operate as a second chance, or second instance, of those who have already had a natural death, and who therefore survive, are in their "over-life", which is on the verge of disappearing. Redemption, in these terms, is reconfigured as a form of resistance, then, against the possible annihilation that would bury definitively those signifiers, those memories. Here we will essay thinking this possibles intersections between the benjaminians notions of survival, historic experience and redemption, and the lacanian notion of second death, for being able to think the duality of natural and simbolic death and life, the failed of natural death -the possibiliy of redemption that allows- and the absolut and irreversible character of second death. (shrink)

The present paper attempts to demonstrate semiotic arguments against the sequence → structure → function paradigm in protein studies. The unidirectional deterministic thinking in biological processes has been challenged by several disciplines of life sciences (epigenetics, proteomics, etc.) and philosophy (process philosophy). Biosemiotics comprehends living organisms as actively participating in their present and somehow creating or shaping their future, having a plurality of options for acting. Determinism and unidirectionality are in contradiction with a biosemiotic approach towards life, mostly when considering (...) Peirce’s triadic concept of semiosis. In this paper, a Peircean biosemiotic approach is applied to proteins and to the process of protein folding. Two main concepts are presented to support the arguments against the SSF paradigm in protein studies: the NonReduction Theorem and the notion of folded continuum. A processual approach is proposed as the most suitable for descriptions of proteins and their functions. (shrink)

The present paper attempts to demonstrate semiotic arguments against the sequence → structure → function paradigm in protein studies. The unidirectional deterministic thinking in biological processes has been challenged by several disciplines of life sciences and philosophy. Biosemiotics comprehends living organisms as actively participating in their present and somehow creating or shaping their future, having a plurality of options for acting. Determinism and unidirectionality are in contradiction with a biosemiotic approach towards life, mostly when considering Peirce’s triadic concept of semiosis. (...) In this paper, a Peircean biosemiotic approach is applied to proteins and to the process of protein folding. Two main concepts are presented to support the arguments against the SSF paradigm in protein studies: the NonReduction Theorem and the notion of folded continuum. A processual approach is proposed as the most suitable for descriptions of proteins and their functions. (shrink)

The present paper attempts to demonstrate semiotic arguments against the sequence → structure → function paradigm in protein studies. The unidirectional deterministic thinking in biological processes has been challenged by several disciplines of life sciences and philosophy. Biosemiotics comprehends living organisms as actively participating in their present and somehow creating or shaping their future, having a plurality of options for acting. Determinism and unidirectionality are in contradiction with a biosemiotic approach towards life, mostly when considering Peirce’s triadic concept of semiosis. (...) In this paper, a Peircean biosemiotic approach is applied to proteins and to the process of protein folding. Two main concepts are presented to support the arguments against the SSF paradigm in protein studies: the NonReduction Theorem and the notion of folded continuum. A processual approach is proposed as the most suitable for descriptions of proteins and their functions. (shrink)

This special issue addresses question about the place of quantitative methods in the field of biosemiotics. Many standpoints have been taken by contributing authors to demonstrate that the answer to this question is not straightforward. Considering quantitative methods in biosemiotics is necessarily related to inclusion of other scientific fields and interdisciplinary dialogue.

Parenting is a transforming experience for the life of parents that brings joy and satisfaction as well as challenges, frustration, and demands. The aim of this study was to determine the relationship between “parental stress and satisfaction” and work-home conflict, perceived social support, and global satisfaction with life, and to determine the moderating role of the parent's gender. A sample of 244 participants was studied: 49.6% (121) mothers and 50.4% (123) fathers with children between 2 and 12 years of age. (...) The data was analysed by means of multiple linear regression models and Beta regression for stress and parental satisfaction, respectively, and they were complemented with general and conditional dominance analyses to estimate the relevance of the predictors. Mothers presented higher levels of parental stress and satisfaction than fathers. Being female, having two children, and home-work conflict were predictors of a higher parental stress. Age was also a predictor, as younger parents and also those older than 37 years of age showed more parental stress. Having no partner and being male was associated to lower parental satisfaction. In conclusion, parental stress and satisfaction emerge as clearly differentiated dimensions of parenting experience. The gender gap in parental stress could be linked to the persistence of traditional roles regarding the care of the children, in agreement with the findings in other research. (shrink)

New discoveries in the life sciences have affirmed that the virtual script as well as its context-dependent reading and interpretation determine the final living creature. An extended understanding of Darwinian Theory is crucial for understanding life as semiosis in terms of Peirce and Eco’s semiotic models. The semiosis of living systems is potentially unlimited. Genes are not static and unchangeable scripts, but can always be reinterpreted by new interpretants that illuminate them from different points of view, depending on which properties (...) are relevant in a particular context. The encyclopedia is a term, in Umberto Eco’s semiotics, which represents the multidimensional space of semiosis that is governed by a self-sustaining production of interpretants. The paper will present the idea of understanding the Extended Synthesis in terms of a biosemiotic enyclopedia. (shrink)

Since the first degrees of musicality of mankind, the music became a sphere of investigation for naturalists (Darwin), economists (Karl Bücher), philosophers (Spencer, Schopenhauer, Cioran), who tried to explain, through their theories, the process of the beginning and settlement of this phenomenon as well as its influence on the human being.Schopenhauer will consider art, and especially music, as the only liberating form from delusion and suffering, from the omnipotence will to live. Making a strange parallelism between music and the will (...) to live, Schopenhauer will find between these two a report of identity: “the world is an incarnation of music as well as an incarnation of Will: There is no art besides music that expresses an ideal aspect of Will, the Will itself in its purest essence”.If at Schopenhauer the music expresses the Will itself in its purest essence, at Emil Cioran “the metaphysical madness of the musical experience… weakens the will to live and the vital main springs”.Through music Emil Cioran found the way to himself, to his ego and his profound musical nature.The moments of separating of the delusions world are for the human being moments in which the entire existence feels like a melody and all of the being’s sufferings assemble and melt into “a convergence of sounds, into a musical enthusiasm and into a warm and resonant universal community”, into a “sweet and rhythmic immateriality”. (shrink)

The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the (...) icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov. (shrink)

The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the (...) icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov. (shrink)

Since the first degrees of musicality of mankind, the music became a sphere of investigation for naturalists (Darwin), economists (Karl Bücher), philosophers (Spencer, Schopenhauer, Cioran), who tried to explain, through their theories, the process of the beginning and settlement of this phenomenon as well as its influence on the human being.Schopenhauer will consider art, and especially music, as the only liberating form from delusion and suffering, from the omnipotence will to live. Making a strange parallelism between music and the will (...) to live, Schopenhauer will find between these two a report of identity: “the world is an incarnation of music as well as an incarnation of Will: There is no art besides music that expresses an ideal aspect of Will, the Will itself in its purest essence”.If at Schopenhauer the music expresses the Will itself in its purest essence, at Emil Cioran “the metaphysical madness of the musical experience… weakens the will to live and the vital main springs”.Through music Emil Cioran found the way to himself, to his ego and his profound musical nature.The moments of separating of the delusions world are for the human being moments in which the entire existence feels like a melody and all of the being’s sufferings assemble and melt into “a convergence of sounds, into a musical enthusiasm and into a warm and resonant universal community”, into a “sweet and rhythmic immateriality”. (shrink)

El autor propone, una vez analizados algunos de los rasgos centrales del actual mundo globalizado, una nueva Ilustración, entendida como generalización de una cultura crítica cuyo objetivo último sea el de librarnos de la fatalidad biológica y social, de las constricciones de un entorno siempre irreflexivo y tiránico y de la compulsión a la inserción acrítica en lo dado, con la consiguiente reducción de la educación a mero aprendizaje de mecanismos de adaptación.