Em muitos textos, Buffon mostra-se partidário da ideia da existência de um laço conjugal natural entre homem e mulher, retomando, assim, as concepções de Locke sobre o assunto. Por sua vez, Rousseau surge como um grande crítico desta ideia. Ele imagina um estado no qual homens e mulheres viveriam em determinadas condições que não os colocariam em relação uns com os outros e, por conseguinte, não os coagiriam a obrigações e deveres recíprocos, um estado de dispersão e de isolamento absolutos (...) do homem. Buffon precisa, para fundar sua teoria, romper com Rousseau. Assim, elaborar e discutir o conteúdo desta ruptura tornam-se os objetos principais deste artigo. (shrink)

O homem-máquina de La Mettrie aparece constantemente ligado ao animal-máquina cartesiano. A partir desta relação, é possível indagar se existe verdadeiramente alguma continuidade entre a proposta cartesiana e a defendida por La Mettrie ou, ao contrário, se esta última representa de modo efetivo uma crítica e uma ruptura em relação à primeira. Nossa interpretação defende que o germe do materialismo – e La Mettrie não escapa disso – só pode desenvolver-se na condição de romper totalmente com a doutrina cartesiana. Assim, (...) longe de haver apenas um passo entre uma e outra teoria filosófica, o que existe é uma diferença radical e gigante. Não há uma continuidade teórica entre o animal-máquina cartesiano e o homem-máquina lamettriano. Diferentemente do que se passa na teoria de Descartes, particularmente, em sua concepção dualista que implica em uma descontinuidade, o Homem-máquina estabelece uma tese continuísta entre homens e animais. Para La Mettrie, a passagem da animalidade à humanidade não é uma passagem violenta, mas sim gradual. (shrink)

A exortação de Rousseau, feita dois séculos antes de Lévi-Strauss, de levar a vista ao longe, observar as diferenças entre os homens para conhecer o homem em sua especificidade e propriedade dá o tom do que se poderia chamar de antropologia rousseauísta. O conhecimento sobre o homem não é obtido ao olhar para o lado e tomar como referência um tipo qualquer imediatamente disponível. Ao contrário, é preciso de viagens bem regradas, de uma educação do olhar e da organização dos (...) dados colhidos pela observação. (shrink)

A história da linguagem adquire ao longo do Ensaio sobre a origem das línguas o andamento de uma queda acelerada na corrupção. Há uma língua primitiva que se degenera e se altera: um processo de formação e uma deformação. À medida que Rousseau identifica em suas reflexões – seja na origem seja na estrutura – música e linguagem, a perda de força expressiva que se verifica nas línguas acomete também a música e estas duas corrupções caminham juntas, de modo que (...) ambas se afastam da língua musicada ou da palavra cantada do início. A corrupção da música e das línguas corresponde ao apagamento de sua potência expressiva e refere-se a uma autonomização da harmonia artificial, ao aumento das consoantes, das articulações, da racionalidade, da prática da escrita, bem como ao desenvolvimento histórico, político, econômico e social. Todos estes processos devem ser levados em consideração numa análise sobre as línguas e a linguagem. Todavia, é possível isolar metodologicamente cada um deles. Dito isto, propomos neste artigo investigar o papel da escrita no processo de corrupção e degeneração das línguas. (shrink)

RESUMO Na flosofa de Rousseau expõe-se a paulatina construção de uma ideia ocidental de humanidade: a história de como o ser humano assim denominou-se ser, bem como a história do abuso dessa denominação. Trata-se, sobretudo, da crítica sobre a construção de um mito da dignidade exclusiva da natureza humana, tema que percorre as obras de diferentes flósofos, dos modernos aos contemporâneos, dos ocidentais aos não ocidentais. O presente artigo aborda, a partir de Rousseau e em diálogo com outros autores, o (...) “ciclo maldito” característico da modernidade, uma ideia que separa os humanos dos animais e segrega os humanos entre si. Começa-se por apartar o ser humano da natureza e constituí-lo como um ser à parte em um processo de monopolização progressiva do valor da existência: aparece em um primeiro momento o especismo, subsequentemente a desigualdade sociopolítica, o etnocentrismo e outras formas derivadas de exclusão. ABSTRACT In Rousseau’s philosophy, the gradual construction of a western idea of humanity is exposed: the history of how the human being naming himself being, as well as the history of the abuse of that denomination. It is, above all, a critique of the construction of the myth of the exclusive dignity of human nature, a theme that permeates the works of diferent philosophers, from the modern to contemporary ones, from western to non-western. This article discusses, based on Rousseau and in dialogue with other authors, the “cursed cycle” characteristic of modernity, an idea that separates humans from animals and segregates humans from each other. It starts with separating human being from nature and constituting him as a distinct part in a process of progressive monopolization of the value of existence: speciesism appears at frst, then sociopolitical inequality, ethnocentrism and other forms derived from exclusion. (shrink)

Resumo: A narrativa de Rousseau sobre a origem do Estado foi retomada nos últimos séculos por diversas tradições, fazendo-se notar no seio do iluminismo escocês e nos trabalhos de Engels. James Scott, em seu recente livro Contra o grão, de 2017, ecoa algumas teses de Rousseau. Dentre tantos pontos de convergência, três se destacam e serão analisados no decorrer deste artigo: i) de um lado, a variedade dos modos de ser e de se relacionar com a natureza dos povos sem (...) Estado, a idade de ouro dos bárbaros; de outro, a estratificação dos povos sob o Estado, o empobrecimento dos agricultores cerealistas; ii) as condições ecológicas raras e especialíssimas favoráveis à emergência do aparelho estatal, em oposição às dificuldades de se formar o Estado, em regiões de abundância naturais, donde se faz necessário estabelecer a hipótese de mudanças climáticas que alteram as condições de existência; iii) e, por fim, a importância dos grãos para o processo civilizatório, isto é, a afinidade entre economia agrária de cereais e Estado.: Rousseau’s narrative about the origin of the State was recovered in the last centuries by several traditions, being noticed in the heart of the Scottish Enlightenment and in the works of Engels. James Scott, in his recent book Against the Grain of 2017, echoes some of Rousseau’s theses. Among many points of convergence, three stand out and will be analyzed in the course of this article: i) on the one hand, the variety of ways of being and relating to the nature of stateless peoples, the golden age of the barbarians; on the other, the stratification of peoples under the State, the impoverishment of cereal farmers; ii) the rare and very special ecological conditions favorable to the emergence of the State apparatus, as opposed to the difficulties of forming a State in regions of natural abundance, which imposes the necessity to establish the hypothesis of climate changes that alters the conditions of existence; iii) and, finally, the importance of grains for the civilizing process, that is, the affinity between the agrarian economy of cereals and the State. (shrink)

Resumo: O século XX viu ganhar forma um efervescente debate travado em torno do Ensaio sobre a origem das línguas de Rousseau, sobretudo quanto à sua gênese, ao período em que foi escrito e às suas possíveis relações com o Discurso sobre a origem da desigualdade. O presente artigo, ao repassar a literatura crítica sobre o tema, propõe uma cronologia consonante com a produção especializada, colocando em foco os temas que, porventura, teriam guiado Rousseau, desde a redação da versão originária (...) e inicial do texto até a versão definitiva: de um texto originalmente inscrito nas polêmicas musicais entre Rousseau e Rameau, o Ensaio foi paulatinamente enriquecido, abarcando de maneira unificada as reflexões do autor sobre as sociedades, as línguas, as linguagens e os sistemas musicais.: The twentieth century saw an effervescent debate about Rousseau’s Essay on the origin of languages, especially with regard to its genesis, the period in which it was written, and its possible relations with the Discourse on the origin of inequality. The present article reviews the critical literature on the subject and proposes a chronology consonant with this literature. We focus on the themes that perhaps would have guided Rousseau, from the writing of the initial version of the text to its definitive version. Originally part of the musical polemics between Rousseau and Rameau, the Essay was gradually enriched, eventually covering in a unified way the author’s reflections on societies, languages, and musical systems. (shrink)

O Ensaio sobre a origem das línguas expõe o momento em que as línguas se enfraquecem, abrindo caminho para o cortejo da violência. O livro apresenta o lugar do discurso nos tempos antigos em oposição ao seu não-lugar nos tempos modernos, ou seja, a mudança do lugar da eloquência na antiguidade para a idade moderna. Aos olhos de Rousseau, as línguas – assim como os homens – estão profundamente atreladas ao tempo e, por conseguinte, em constantes transformações. Elas seguem as (...) vicissitudes dos costumes e se alteram ou se conservam com eles. Não por outra razão, é dito que o movimento da linguagem reproduz, a seu modo e em seu plano, o da humanidade, de sorte que é possível reconstruir uma história da liberdade e da servidão dos povos a partir da análise de suas línguas. Bem como, reconstituir história de cada língua por meio da história e das condições sociais, políticas e econômicas de cada povo. A questão que nos propomos investigar pode ser formulada nos seguintes termos: quais relações podem existir entre regimes políticos e discurso? Dois aspectos serão privilegiados: i) as características constitutivas de cada língua falada e ii) o regime de organização política do povo que a fala. (shrink)

Leitor atento de Rousseau, embora raramente o citasse em seus textos, Clastres emprega o mesmo vocabulário que ganhou fama sob a pluma do cidadão de Genebra, tomando por vezes distância de suas reflexões: 1) alusão à vontade geral; 2) a encenação do gesto fundador da sociedade civil de cercar um terreno e o discurso possessivo que inaugura a propriedade privada e a acompanha (“isto é meu”); 3) e, por fim e mais importante, a crítica direcionada às duas frentes que compõem (...) a narrativa de Rousseau sobre a origem do Estado: de um lado, a associação entre desejo de prestígio e vontade de poder; de outro, o fundamento econômico do poder político. Se é certo afirmar que a Arqueologia da violência é contra Hobbes ou uma inversão do argumento de Hobbes – pois aí Clastres politiza a guerra –, por sua vez, a Sociedade contra o Estado é em certa medida contra Rousseau ou, ainda, uma inversão do argumento de Rousseau, visto que se coloca contra a narrativa hipotética da história ocidental: não mais da economia e do prestígio para a política, mas da política para a economia, pois aí Clastres politiza a economia. (shrink)

A diversificação física e cultural humana pode ser lida na antropologia de Rousseau a partir da ideia da degenerescência e do afastamento de uma natureza originária, mas também pode ser encarada em chave positiva como a afirmação da variedade humana, independente de uma referência a um modelo originário. Assim, o pensamento antropológico de Rousseau transita entre dois polos distintos e igualmente válidos: o julgamento histórico e o saber etnográfico. Se o primeiro apoia-se em um modelo único e originário de ser (...) humano que paulatina e historicamente se degeneraria, corrompendo-se; o último multiplica as origens de modo a afirmar positivamente as diferenças, explicando-as enquanto tais. Um se constitui em escala de medida, outro em antídoto contra o etnocentrismo. O objetivo maior deste texto consiste em apresentar sobretudo o último polo. Nele, a diversidade física e cultural se afirma enquanto tal, sem que haja a necessidade de se atribuir prêmios de preservação de uma maior pureza a esta ou aquela sociedade localizada num ponto determinado do tempo e do espaço. A diversidade indicaria não mais uma corrupção, mas sim os vários caminhos assumidos e tomados pelos grupos humanos de acordo com os tempos e as circunstâncias vivenciados. (shrink)

The aim of this paper is to present a reflection on the idea of religiousness or religious sentiment in Benjamin Constant de Rebecque and the importance of this in free societies. For the author, the religious sentiment avoids the evils of selfishness and individualism and, at the same time, the dangers of political despotism and religious. In this sense, religion is seen as necessary to free societies. However, it must be separated from the priestly factions. Constant presents a strategy of (...) fusing a perspective of Enlightenment - with the concepts of progress and civilization - with aspects of the thought of Edmund Burke who advocated a more local interest. Thus, the "Greeks" - an "ideal type" avant la lettre - are presented with real people in history, which can help to think of our civilization. An "intermediate political principle", avoiding the excesses of philosophical abstraction. (shrink)

This volume has 41 chapters written to honor the 100th birthday of Mario Bunge. It celebrates the work of this influential Argentine/Canadian physicist and philosopher. Contributions show the value of Bunge’s science-informed philosophy and his systematic approach to philosophical problems. The chapters explore the exceptionally wide spectrum of Bunge’s contributions to: metaphysics, methodology and philosophy of science, philosophy of mathematics, philosophy of physics, philosophy of psychology, philosophy of social science, philosophy of biology, philosophy of technology, moral philosophy, social and political (...) philosophy, medical philosophy, and education. The contributors include scholars from 16 countries. Bunge combines ontological realism with epistemological fallibilism. He believes that science provides the best and most warranted knowledge of the natural and social world, and that such knowledge is the only sound basis for moral decision making and social and political reform. Bunge argues for the unity of knowledge. In his eyes, science and philosophy constitute a fruitful and necessary partnership. Readers will discover the wisdom of this approach and will gain insight into the utility of cross-disciplinary scholarship. This anthology will appeal to researchers, students, and teachers in philosophy of science, social science, and liberal education programmes. 1. Introduction Section I. An Academic Vocation Section II. Philosophy Section III. Physics and Philosophy of Physics Section IV. Cognitive Science and Philosophy of Mind Section V. Sociology and Social Theory Section VI. Ethics and Political Philosophy Section VII. Biology and Philosophy of Biology Section VIII. Mathematics Section IX. Education Section X. Varia Section XI. Bibliography. (shrink)

Resumo: Tendo como foco principal o primeiro volume de Humano, demasiado humano, e em particular o primeiro capítulo desta obra, este texto visa, esquematicamente, a apontar o objetivo central da formulação do livro, que, ao nosso ver - e esta é a ideia aqui defendida - é de ordem política. Para tanto, num primeiro momento, procuramos expor o problema sócio-político em questão para Nietzsche, de forma que, num segundo, possamos esboçar a solução epistêmica, para, por fim, abordarmos as dificuldades (...) class='Hi'>dela decorrentes.: Having as main focus the book Human, All Too Human I, and in particular the first chapter of this work, this text aims, schematically, to point out the central objective of the formulation of the book, which, in our view - and this is the idea defended here - is of a political nature. Therefore, in a first moment, we try to expose the socio-political problem seen by Nietzsche, so that, in a second, we can outline the epistemic solution, so that, finally, we can address the difficulties that arise from it. (shrink)

The paper argues against the growing tendency to interpret Brentano’s conception of inner consciousness in self-representational terms. This trend has received support from the tendency to see Brentano as a forerunner of contemporary same-order theories of consciousness and from the view that Brentano models intransitive consciousness on transitive consciousness, such that a mental state is conscious insofar as it is aware of itself as an object. However, this reading fails to take into account the Brentanian concept of object, which is (...) ultimately derived from ancient and medieval philosophy, as well as the secondary, elusive character that Brentano attributes to inner perception. According to Brentano, we have an aspectual but transparent consciousness of transcendent objects, whereas our awareness of our own mental acts is always complete but incidental, and ultimately opaque. Reversing the relationship between intentionality and consciousness faces difficulties at the textual interpretative level, but also raises theoretical problems, for it risks treating Brentano’s theory of mind as a form of subjectivism and idealism. (shrink)

This article addresses the question raised by the Anthropocene of rethinking the concept of autonomy which, in the conditions of the new geological epoch, is subject to a crisis of legitimation. It explores the ‘strong hypothesis’ according to which nature is a necessary condition of our qualitative experience of the world and a constitutive relation of autonomy defined as the self-realisation of individual identity. With this aim in mind, the article attempts to rethink the concept of recognition in order to (...) conceive a recognising attitude of nature in the form of love of nature as a form of adequate recognition. Rethinking recognition can serve as foundation of an ‘objective’ theory of autonomy, that is, a theory that explains how nature can be defined as a condition and constitutive relation of autonomy. The article, therefore, proposes to reformulate the concept of autonomy as the self-realisation of an ecological or environmental identity in the form of the self-realisation of an ecological ethos, that is, an attitude of respect and care for nature. This enquiry, ultimately, is a contribution to the task of rethinking the basis of our conceptions of autonomy and freedom in the Anthropocene, so that the idea of autonomy can legitimately constitute the central value of the social transformation that is needed to face the ecological crisis. (shrink)

Extending the growing literature on the role of grit in different life domains, this research explores the relationship between grit and involvement in entrepreneurship. The research highlights the role of personal income and satisfaction with one’s current financial situation as moderators of the relationship between grit and entrepreneurial behavior. Using a large representative sample of Spanish young adults and controlling for a number of potential confounding variables, we find that grit is modestly negatively related to the probability of involvement in (...) entrepreneurship. As predicted, however, this relationship is qualified by both income and satisfaction with current financial situation, though in opposite directions and more weakly for satisfaction with financial status. Gritty individuals with higher levels of income are more prone to become entrepreneurs than gritty individuals with lower levels of income. Gritty individuals with lower levels of satisfaction with their financial situation are more likely to set up a business or become self-employed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Separating the Human from the Divine Cesáreo Bandera University ofNorth Carolina at Chapel Hill Myths are hard to die. One such myth concerns what happened with poetry in general, that is to say, imaginative literature or literary fiction, in the transition from the Middle Ages to the Renaissance and beyond. Its basic outline was developed during the nineteenth century. J. E. Spingarn, for example, echoes such a myth (...) in his History of Literary Criticism in the Renaissance, first published in 1899, which has gone through many editions and reprintings since then. In it we read the following: The first problem of Renaissance criticism was the justification of imaginative literature. The existence and continuity of the aesthetic consciousness, and perhaps, in a less degree, of the critical faculty, throughout the Middle Ages, can hardly be denied; yet distrust of literature was keenest among the very class of men in whom the critical faculty might be presupposed, and it was as the handmaid of philosophy, and most of all as the vassal of theology, that poetry was chiefly valued.... The Renaissance was thus confronted with the necessity ofjustifying its appreciation of the vast body of literature which the Revival of Learning had recovered for the modern world. (3) Speaking of Savonarola's De Divisione ac Utilititate Omnium Scientiarum, written about 1492, he concludes as follows: In fine, as a reformer, he represents for us the religious reaction against the paganization of culture by the humanists. But the forces against him were too strong. Even the Christianization of culture effected during the next century by the Council of Trent was hardly more than temporary. Humanism, which represents 74Cesáreo Bandera the revival of ancient pagan culture, and rationalism, which represents the growth of the modem spirit in science and art, were currents too powerful to be impeded by any reformer, however great. (14) This general picture of the historical standing and the fate of literary fiction as we move from the Middle Ages into the modern era, is still very much with us, even though it is ill at ease with, or flatly contradicted by, undeniable historical facts. For example, the incredible notion of a "paganization of culture by the humanists" would have horrified somebody as profoundly Christian as Petrarch and, later on, Erasmus, who criticized the scholastics "in the name of a purer and simpler mode of piety and religious devotion" (Mazzeo 17). Or the mistaken idea that modern rationalism was much more hospitable to poetry than the old scholastic one. For from the seventeenth century on, as J. F. West has pointed out, the whole tide of [scientific] opinion was running strongly against poetry, metaphor, and poetic prose. The philosophers generally saw them as an obstacle to truth. Hobbes regarded metaphor as one of the hindrances to straight thinking. Rousseau thought that the philosophy of Descartes had 'cut the throat of poetry'; and John Locke, late in the century, openly regarded poetry as made up of 'pleasant pictures and agreeable visions in the fancy,' but basically misleading. (114) It is indeed true that in medieval scholasticism poetry occupies the lowest rank in the hierarchical structure of the arts and sciences. But it does have a place there. It would have never occurred to Thomas Aquinas, for example, to expel it from that position as something dangerous, something to be avoided. In fact, as he tells us at the beginning of the Summa Theologica, theology itself, the highest of the sciences, does not consider it below its dignity to make use of metaphor and other poetic devices propter utilitatem ac necessitatem. And yet it is precisely that kind of violent expulsion ofpoetic fiction that will be attempted during the Renaissance. In the words of Russell Fraser, "it is in the Renaissance, and not the Middle Ages that the artist is driven from the commonwealth" (39). It was then that the "war against poetry" intensified to fever pitch. It is, therefore, an error to imagine that those in the sixteenth and seventeenth centuries who bitterly attacked poetic fiction in general and the theater in particular as a very dangerous threat to religion and morality, were fanatic hold-overs from a medieval past... (shrink)

Este trabajo afronta dos de las objeciones que cabe aducir contra la presencia de un proyecto de filosofía social en Dialéctica negativa. En primer lugar, se matiza la continuidad del diagnóstico social de Adorno con la teoría lukacsiana de la cosificación, interpretando el núcleo de su teoría social como un análisis del proceso de subsunción que se produce con la autonomización de la objetividad social. En segundo lugar, se presenta la noción de constelación como núcleo del razonamiento epistemológico de Adorno (...) en Dialéctica negativa y se cuestiona el argumento acerca de su incompatibilidad con el trabajo de las ciencias sociales, analizando su relación con respecto al método de los tipos ideales de Max Weber y su afinidad con los modelos teóricos de Edward P. Thompson y David Harvey. (shrink)

Business Ethics: A European Review, EarlyView.

La thèse de l’« inexistence intentionnelle » formulée par Brentano a été traditionnellement interprétée comme une théorie de la « relation intentionnelle », autrement dit de la relation entre l’acte mental et son « objet immanent » ou « intentionnel », c’est-à-dire interne à la conscience. Se fondant sur la lecture du fameux passage sur l’intentionnalité de la Psychologie du point de vue empirique , le présent article démontre que l’interprétation ontologique de la théorie de l’intentionnalité du premier Brentano est (...) insoutenable, toute dominante qu’elle est. Pour ce faire, nous partirons des sources de la pensée de Brentano, en particulier de la théorie de la perception et des relatifs d’Aristote, pour rejeter la conception de l’objet immanent ou intentionnel comme entité immanente à la conscience et mettre en évidence la continuité qui existe entre la première conception de Brentano de l’intentionnalité et la seconde, consécutive à ce qu’on définit comme le tournant réiste de sa pensée.Brentano’s thesis of “intentional inexistence” has been traditionally interpreted as a theory of “intentional relationships”, i.e., of the relation between a mental act and its “immanent” or “intentional object”, within consciousness. Starting from the famous passage on intentionality in Psychology from an Empirical Standpoint , the present paper shows that the dominant ontological interpretation of Brentano’s former theory of intentionality is untenable. Proceeding from the sources of Brentano’s thought, in particular from Aristotle’s theory of perception and of relatives, the conception of the immanent or intentional object as an immanent entity to consciousness is rejected. Instead, the continuity between Brentano’s former conception of intentionality and the subsequent one, following the so-called reistic turning-point in his thought, is highlighted. (shrink)

Environmental virtue ethics is about how things (nature) matter, and this is explicated through the virtues (character and dispositions of the agent). It has been suggested that human virtue should be informed by what constitutes our flourishing and by what constitutes nonhuman entities flourishing. Our flourishing, in other words, involves recognising their flourishing and autonomy. My purpose in this paper is to elucidate the notion of mutual flourishing through a study on the relational space that a recognising attitude or disposition (...) of a loving and caring subject creates in its interactions with ‘earth others’. (shrink)

Franz Brentano was a leading philosopher and psychologist of the nineteenth century. Indeed, the impact of his scholarship was so great that he became synonymous with a school of thought and a new approach in scientific philosophy. The Brentano School stood against the Idealistic and post-Kantian German tradition and Brentano played a crucial role in the founding of Austrian philosophy. He had an enormous impact on the work of Husserl and Heidegger, as well as on Moore’s _Ethics_ and Stout and (...) Russell’s analysis of mind. In particular, situated between the phenomenology movement and the analytic tradition, the concept of intentionality was redefined by Brentano and has been—and remains—a key concept of twentieth- and twentieth-first century philosophy of mind. But Brentano not only reshaped philosophy of mind; he was also a remarkable and innovative thinker in several other fields of philosophy, and recent debate in metaethics, metaphysics, and the history of analytic philosophy shows a strong resurgence of interest in Brentano’s thought. Published to coincide with the centenary of Brentano’s death, this four-volume collection, a new title from Routledge Major Works, provides an essential intellectual tool for the exegetical evaluation of all aspects of Brentano’s work. Bringing together early reviews and reactions from his contemporaries—many of which have never before been translated into English—as well as the best critical assessments of Brentano’s work, this ‘mini library’ provides Brentano scholars, historians of philosophy and psychology, and phenomenologists, with a rigorous historical appraisal of Brentano’s thought and influence. Brentano’s relationships with Husserl, Heidegger, and the phenomenological tradition are examined in depth, alongside investigations of key themes from his work on Aristotle, medieval and modern philosophy, philosophy of mind, logic, ontology, ethics, aesthetics, philosophy of religion, and the philosophy of history. (shrink)

Mechanisms are a way of explaining how biological phenomena work rather than why single elements of biological systems are there. However, mechanisms are usually described as physiological entities, and little or no attention is paid to malfunction as an independent theoretical concept. On the other hand, malfunction is the main focus of interest of applied sciences such as medicine. In this paper I argue that malfunctions are parts of pathological mechanisms, which should be considered separate theoretical entities, conceptually having a (...) priority over physiological sequences. While pathological mechanisms can be described in terms of a Cummins-like mechanistic explanation, they show some unnoticed peculiarities when compared to physiological ones. Some features of pathological mechanisms are considered, such as outcome variability, ambivalence and dependence on a range. (shrink)

This article is a report on ongoing field research and the exponential growth of the environment in which sex workers, prostitutes, call girls, and escorts operate. We look at the complexity of the conditions of such work and consider the socio-psychological and media vectors that make up the context from which its actors and stereotypes emerge. With the explosion of websites offering virtual or real sex, there is also a continuation of oppressive and violent male practices in this sector, restricting (...) the freedom of choice for women who work professionally in this field. These practices reproduce the power relations and the exclusion that has always been present in society, and are also now more diffuse as virtual reality has come to play an important role in social practice. (shrink)

En las últimas décadas un sector de la Iglesia católica latinoamericana ha impulsado la idea de conformar una Iglesia con rostro indígena, en la cual los indígenas se incorporen a la estructura eclesiástica a través de algunos cargos como catequista o diácono. Algunos incluso han propuesto la ordenación de sacerdotes indígenas que, de acuerdo a la cosmovisión de los indígenas, deben ser casados. El presente artículo tiene el objetivo revisar, desde la perspectiva de la historización de los conceptos propuesta por (...) Ellacuría, el aporte teóricopráctico realizados por la Compañía de Jesús, en particular tres religiosos ignacianos —Xavier Albó, Manuel Marzal y Bartomeu Melià— a dicho proceso. Como se verá a lo largo del texto, ha sido un camino lleno de avances y retrocesos. En el ámbito teórico, los jesuitas han defendido la idea de que la inculturación es el mejor camino para que la Iglesia logre una verdadera inserción en la realidad de las comunidades indígenas. En el terreno práctico se explora la experiencia de los diáconos indígenas en dos regiones: en la zona aymara de los Andes —especialmente en Bolivia— y en la Misión de Bachajón, Chiapas. Ambas experiencias con resultados disimiles, pero que enriquecen el caminar de la Iglesia con rostro indígena. (shrink)

This authoritative biography addresses the life and work of the quantum physicist David Bohm. Although quantum physics is considered the soundest physical theory, its strange and paradoxical features have challenged - and continue to challenge - even the brightest thinkers. David Bohm dedicated his entire life to enhancing our understanding of quantum mysteries, in particular quantum nonlocality. His work took place at the height of the cultural/political upheaval in the 1950's, which led him to become the most notable American scientist (...) to seek exile in the last century. The story of his life is as fascinating as his ideas on the quantum world are appealing. (shrink)

Propõe-se a discussão de alguns aspectos intrínsecos ao processo de produção de farinha modulado por tecnologias de organização social e produtiva, com destaque para os serviços ambientais originados durante essas atividades. Os serviços ambientais são maiores do que os consumidos e atribuem a esses povos um importante papel dentro do processo de sustentabilidade em um ecossistema frágil. Esta pesquisa possui abordagem qualitativa e quantitativa, e inclui incursões etnográficas feitas pelos pesquisadores. As análises indicam a importância do reconhecimento do Estado através (...) de políticas públicas estruturantes e não de ações de transformação social, que não validam os sistemas de produção tradicional. (shrink)

This paper argues that Deonna and Teroni's attitudinal theory of emotions faces two serious problems. The first is that their master argument fails to establish the central tenet of the theory, namely, that the formal objects of emotions do not feature in the content of emotions. The second is that the attitudinal theory itself is vulnerable to a dilemma. By pointing out these problems, our paper provides indirect support to the main competitor of the attitudinal theory, namely, the perceptual theory (...) of emotions. (shrink)

This book covers the basic guidelines of Vittorio Benussi’s research during the period at Graz and at Padua. It does so in the light of a thorough study of his Nachlass. The book re-evaluates Benussi’s work as a historical piece, and shows how his work is still relevant today, especially in the areas of cognitive psychology and cognitive science. The volume deals with this original and ingenious - though largely ignored - scholar and discusses his work as a leading experimental (...) psychologist. Benussi’s contributions as discussed in this book were particularly relevant in the fields of visual and tactile perception, time perception, forensic psychology, hypnosis and suggestion, unconscious, and emotions. His classical papers are impressive in their originality, energy, range of approaches, experimental skill, the wealth of findings, and the quality of theoretical discussions. This book demonstrates that Benussi was ahead of his time and that his themes, experiments and research programmes are highly relevant to contemporary cognitive psychology. (shrink)

Highlights Merleau-Ponty’s interest in film and connects it to his aesthetic theory.

O artigo aponta que o estudioso das imagens alemão Aby Warburg (1866-1929) pode ter sido vítima de um mal provocado pelo envolvimento com suas coleções de fotos e recortes de jornais e revistas sobre a guerra: algo próximo do que é hoje conhecido como Síndrome de Estresse Pós-Traumático (PTSD, na sigla em inglês). As emoções concentradas em fotografias de cenas de guerra que ele colecionou e manipulou durante toda a Primeira Guerra Mundial (1914-18), teriam sido um fator importante para a (...) ocorrência de surtos psicóticos que o levaram a uma longa internação. Tal hipótese permitiria explicar o quadro de esgotamento emocional, com aceleração maníaca e exaltação do psiquismo, que acometeu Warburg logo após o final da guerra. Pretendemos, a partir desse exemplo clínico, levantar elementos para compreender o conceito central de seu pensamento sobre a força das imagens, o conceito de “fórmula de emoção” ou “fórmula de pathos”. (shrink)

Summary The paper celebrates the person and work of Vittorio Benussi, a forgotten genius of psychology. In particular, it addresses the two most important scientific projects that Benussi developed during his time in Graz and Padua, respectively: the psychology of perception and the psychology of emotions and the unconscious. It highlights the originality and topicality of Benussi’s work and emphasizes its proximity to the latest trends in these research fields.