Background: There are few standardized measures available to assess executive function in a naturalistic setting for children. The Children’s Cooking Task is a complex test that has been specifically developed to assess EF in a standardized open-ended environment. The aim of the present study was to evaluate the internal consistency, inter-rater reliability, sensitivity and specificity, and also convergent and divergent validity of the Norwegian version of CCT among children with pediatric Acquired Brain Injury and healthy controls.Methods: The present study has (...) a cross-sectional design, based on baseline data derived from a multicenter RCT. Seventy-five children with pABI from two university hospitals with parent-reported executive dysfunction and minimum of 12 months since injury/completed cancer therapy, as well as 59 HCs aged 10–17 years, were assessed with CCT using total errors as the main outcome measure. The pABI group completed tests assessing EF on the impairment level within the ICF framework, and on the participation level. In addition, they completed tests of intellectual ability, processing speed, attention, learning, and memory. Finally, overall functional outcome was evaluated for the children with pABI.Results: Acceptable internal consistency and good inter-rater reliability were found for the CCT. Children with pABI performed significantly worse on the CCT than the HCs. The CCT identified group membership, but the sensitivity and specificity were overall classified as poor. Convergent validity was demonstrated by associations between the CCT and performance-based tests assessing inhibition, cognitive flexibility, and working memory, as well as teacher-reported executive dysfunction. Divergent validity was supported by the lack of association with performance-based measures of learning and memory, attention, and verbal intellectual ability. However, there was a moderate association between the CCT and performance-based tests of processing speed. Lastly, better performance on the CCT was associated with a better functional outcome.Conclusion: Our study with a relatively large sample of children with pABI and HC’s demonstrated good psychometric properties of the CCT. CCT performance was associated with the overall level of disability and function, suggesting that CCT is related to the level of activity in everyday life and participation in society. Hence, our study suggests that the CCT has the potential to advance the assessment of EF by providing a valid analysis of real-world performance. Nevertheless, further research is needed on larger samples, focusing on predictors of task performance, and evaluating the ability of CCT to detect improvement in EF over time. The patterns of error and problem-solving strategies evaluated by the CCT could be used to inform neuropsychological rehabilitation treatmentand represent a more valid outcome measure of rehabilitation interventions. (shrink)

We examine the interface of entrepreneurship and society by considering a novel source of gender bias (public opinion) and a novel expression of it (affective evaluations). We posit that women-led teams displaying success will trigger a “penalty for success” bias, and this will be inhibited if the team receives a “stamp of approval” from a gender congruent individual (i.e., an investor who is a man). Analysis from our first study, based on archival data, indicated that other mechanisms might be at (...) play that we could not tease apart in our archival data, so we conducted a follow-up experimental study to further examine our initial findings. Results jointly indicate that women are viewed unfavorably unless either (a) they are validated by success or endorsement from a man, or (b) they fail but are “warm and accommodating” about it. We also find that while men benefit from being validated by success or endorsement of an opposite-gender investor, they do not face a similarly steep penalty absent that validation. (shrink)

If necessity is a generic notion, then, like any generic notion, it becomes specified not by a criterion as such but by a differentia. The differentia of logical necessity is that the denial of a logically necessary proposition is self-contradictory; one of our best criteria of logical necessity is that after careful consideration we see that the denial of the proposition is self-contradictory.

Legal Validity Legal validity governs the enforceability of law, and the standard of legal validity enhances or restricts the ability of the political ruler to enforce his will through legal coercion. Western law adopts three competing standards of legal validity. Each standard emphasizes a different dimension of law (Berman 1988, p. 779), and each has […].

The philosophical implication that guides the issue addressed here is the following: how does the principle of the common constitute a frontal apophasis to the principle of property in contemporary democracies? I do not pretend to offer an exhaustive answer to this problem. However, I use the argumentative strategy of dividing this paper into three sections: (i) theoretically investigate the dialectical tension between the principle of the common and the principle of property; (ii) analytically observe the premise that the behavioral (...) practices of exacerbated individualism contribute as an act of aversion to the principle of the common and (iii) dwell on the articulation of the notion of the principle of the common as a factor that is present on the threshold between the philosophical vulgar and philosophical universal. Finally, I form some considerations that problematize the naturalized notion of the principle of property in current democracies, in view of the constituent power that the principle of the common holds in the perspective of achieving the well-being of human agents in contemporary community life. (shrink)

Structured in an essayistic manner, the work examines the debate instituted in Critical Theory around the methodology of social sciences and the tension between traditional Theory and the proposal of Critical Theory. It proposes to compare the particularities of this debate in the work of Max Horkheimer and Jürgen Habermas, establishing their tangencies and convergences, mainly in the discourse on the role of the emancipatory structuring of critical theory in the methodology of social sciences. Emphasizing how in the work of (...) both authors, the methodological guidance of critical theory promotes the emphasis on elucidating the truth in the process of political emancipation and social awareness that makes individuals and society approach freedom. (shrink)

This paper intends to investigate the following problem: what is the meaning of the conception of good in Hegel's moral and juridical philosophy? Thus, aiming at the promotion of a consistent philosophical articulation for the understanding of such a question, I establish as argumentative strategy the tripartite topical structure, being the initial approach made in the introduction, in general lines, the contextualization of the morality problem. Next, I outline the meaning of understanding the conception of rational action of the subjective (...) will, which is established as a moment of Hegelian intersubjective morality. Moving on, I take as my line of argument the Hegelian juridical notion in which the good is approached as a concrete universal concept fully actualized and determined. Finally, I seek to understand how the grounding of good will is constituted in the transition to the sphere of eticity, in view of the movement of moral action of human agents in the argumentative structure of good and morality in Hegel's philosophy of justice. (shrink)

Discute-se a importância da tese do fim da arte, anunciada por Hegel em suas Preleções sobre a estética, como condição de possibilidade para uma reflexão hermenêutico-filosófica sobre a atualidade do belo. Mesmo considerando-se o conjunto de críticas hermenêuticas dirigidas à estética hegeliana, quando se trata de pensar a arte moderna a tese do “ fim da arte” sobressai como paradigmática, seja no que se refere a interpretação das mudanças das configurações artísticas, seja no tocante à sua ressignificação enquanto um acontecimento (...) e experiência de verdade. Ora, mas o que justifica o diálogo de Gadamer com Hegel quando se trata de pensar a atualidade do belo? Em que medida a tese hegeliana do fim da arte, em seu caráter paradigmático, é compatível com a reflexão hermenêutica da arte como experiência que acontece no médium da linguagem e sob a vigilância da efetividade histórica? Se, por um lado, a sentença do “ fim da arte”, ou mesmo caráter pretérito da arte, nos remete a pensar em sua insuficiência enquanto darstellung, convertendo-a em objeto do pensamento, ou mesmo em sua dissolução em favor da religião e da filosofia, o que no idealismo estético hegeliano apenas pode ser entendido no devir histórico da Ideia; por outro, a referida tese possibilita uma reflexão filosófica da arte que, por sua vez, reivindica uma pretensão de verdade diferente da tradicional. Eis porque, na compreensão gadameriana, a tese hegeliana do caráter passado da arte corresponde a uma pré-formulação acerca de nossas questões sobre a arte quando se trata de repensarmos a atualidade do belo. Ressalta-se que o diálogo hermenêutico entre Gadamer e Hegel só é possível pela evidência de uma proximidade a partir da diferença, e pelo reconhecimento de que em ambos o domínio do belo artístico é tomado enquanto uma declaração atualizada de verdade. (shrink)

The purpose of this paper is, in the context of the distinction between Nietzsche's notions of cultural philistine (Bildungsphilister) and free spirit (Freigeist), to discuss which of these two types we, professors at Brazilian higher education institutions, are more similar. The philistine is the opposite of the genuine man of culture and the artist. The free spirit, on the other hand, is the exception, he is one who is disconnected from the values and habits in force, he doesn't cling to (...) anything and walks freely. In this article, it is a matter of making some reflections, as we bring more questions than answers. (shrink)

PURPOSE:To report the localization of a gene causing drusen and macular degeneration in a previously undescribed North American family. METHODS:Genetic mapping studies were performed using linkage analysis in a single family with drusen and atrophic macular degeneration. RESULTS:The clinical manifestations in this family ranged from fine macular drusen in asymptomatic middle-aged individuals to atrophic macular lesions in two children and two elderly patients. We mapped the gene to chromosome 6q14 between markers D6S2258 and D6S1644. CONCLUSIONS:In a family with autosomal dominant (...) drusen and atrophic macular degeneration, the gene maps to a 3.2-cM region on chromosome 6q14. This locus appears to be distinct from, but adjacent to, the loci for cone-rod dystrophy 7 (CORD7) and North Carolina macular dystrophy (MCDR1). Future identification of the gene responsible for the disease in this family will provide a better understanding of macular degeneration. (shrink)

Este trabalho é uma tentativa de estabelecer um diálogo de questões relativas à técnica com o cerne da filosofia heideggeriana. Seus pressupostos são os textos escritos e as posições tomadas por Heidegger, ao longo de sua obra, sobre a técnica e suas implicações.

Resumo: O texto trata da evolução da ideia de "bom professor" no contexto da modernidade e da época contemporânea. Considera, então, três fases histórico-filosóficas: o professor segundo o discurso pedagógico humanista; o professor segundo o discurso pedagógico da era "sociedade do trabalho" e o professor segundo o discurso pedagógico "tecnicista". Palavras-chave: professor; filosofia; história; infância; pedagogia. Abstract: This paper deals with the idea of "good teacher" in the context of modernity and contemporary age. Three historico-philosophical phases are taken here under (...) consideration: the teacher in the pedagogical discourse of humanism; the teacher in the pedagogical discourse of the "laboring society" and, finally, the teacher accordingly to the pedagogical discourse of "technicism". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Amours: L’Église, les divorcés remariés, les couples homosexuels by Adriano OlivaThomas M. Osborne Jr.Amours: L’Église, les divorcés remariés, les couples homosexuels. By Adriano Oliva, O.P. Paris: Cerf, 2015. Pp. 166. €14.00 (paper). ISBN: 978-2-204-10679-5.This book, written by a Dominican priest who is president of the Leonine Commission, has generated public controversy primarily on account of its treatment of homosexuality. For instance, the French news magazine Le Point published (...) an article on it called “How Saint Thomas Justifies Homosexuality.” This perception is bolstered by the cover artwork of Saints Sergius and Bacchus, who are considered in some circles to be patron saints of homosexual love. In fact, the book has two distinct parts. The first part is entirely on marriage between persons of the opposite sex. Oliva argues that Thomas Aquinas’s teaching on marriage was obscured in the nineteenth century, reappropriated by the Second Vatican Council, and now can be used to justify the reception of Communion and sacramental penance by Catholics who divorce and remarry while their spouse is still living and their marriage is not annulled. Only in the second part of the book does Oliva argue for the civil and ecclesiastical recognition of homosexual unions that are not marriages.The book is addressed to a general audience, although it refers to scholarship when needed. Oliva’s purpose is to use Thomas to contribute to contemporary theology and pastoral care. He does not entirely reject magisterial teaching on sexual ethics. For instance, he sympathetically discusses the treatment of heterosexual sex in Humanae vitae, and is generally opposed to simultaneous sexual relationships that are between more than two persons.In the first part of the book, Oliva notes that for Thomas marriage has a twofold perfection. The first perfection consists in the union of the spouses (which need not involve sexual acts), and the second in the generation and education of children. According to Oliva, only the first perfection is essential to marriage, which is shown by the fact that a marriage is valid even if the spouses voluntarily choose to abstain from the sexual act. Oliva eventually argues that recognition of this point should lead to the acceptance of second marriages (i.e., marriages after divorce) and the recognition that circumstances might prevent sexual acts in such marriages from being sinful.According to Oliva, Thomas’s understanding of the essence of marriage was used by the Fathers of the Council of Trent in what he describes as a decision to avoid the condemnation of divorce and remarriage for those in the Christian East. This interpretation of Trent is highly questionable and seems to rely partly on Giancarlo Pani’s recent popularization of Piet Fransen’s controversial scholarship (147 n. 41). In fact, Oliva does not show how Thomas’s understanding of marriage was supposedly used against those who wished to condemn divorce and remarriage. In general, he ignores the Council of Florence and various medieval and late Scholastic discussions of marriage, and generally passes over theologians from outside the Dominican Order. [End Page 137]Oliva correctly notes that the Catechism of the Council of Trent follows Thomas in distinguishing between three motives or ends of marriage, namely, society and mutual support, procreation, and the remedy for concupiscence. He passes over the other motives discussed in the Catechism, such as beauty, wealth, and the desire for heirs. Moreover, he does not mention the Catechism’s discussion of the three goods of marriage, namely, union, children, and fidelity, and how these might be related to marriage’s motives and essence. This oversight is odd because the Catechism’s treatment resembles Thomas’s discussion in the Summa contra Gentiles, book IV, chapter 78, in which Thomas explains how marriage is ordered to procreation. In general, Oliva neglects texts that might not fit well with his interpretation of Thomas, such as this chapter and the unedited IV Sentences, d. 33, q. 1, a. 2c.Oliva argues that Thomas’s teaching on the essence of marriage was neglected by the Magisterium and rejected by the 1917 Code, although it was revived to some extent... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dieu comme soi-même: connaissance de soi et connaissance de Dieu selon Thomas d’Aquin: l’herméneutique d’Ambroise Gardeil by Camille de BelloyThomas M. Osborne Jr.Dieu comme soi-même: connaissance de soi et connaissance de Dieu selon Thomas d’Aquin: l’herméneutique d’Ambroise Gardeil. By Camille de Belloy, O.P. Paris: Vrin, 2014. Pp. 297. €32.00 (paper). ISBN: 978-2-7116-2605-2.This book is a discussion of La Structure de l’âme et l’expérience mystique (1927) by Ambroise Gardeil (...) (1859–1931). In this two-volume work of mystical theology, Gardeil explains the material cause of the experiential knowledge that comes from the gift of wisdom, which is one of the seven gifts of the Holy Spirit. La Structure is the third book in a trilogy that focuses on the supernatural knowledge of God, beginning with apologetics in La Crédibilité et l’apologétique (1st ed. 1908), and continuing with the nature of revelation in Le Donné révélé et la théologie (1st ed. 1910). In La Structure, Gardeil develops the thesis that there is an analogy between experiential self-knowledge and the mystical experiential knowledge of God. In the course of his inquiry, Gardeil touches upon philosophical and theological problems concerning self-knowledge, intentionality, the structure of the mind (mens), God’s indwelling in the souls of the just, and the relationship between faith and the gift of wisdom. De Belloy’s new volume is on Gardeil’s presentation of this analogy and its reception by his contemporaries.De Belloy considers largely the issues that surround self-knowledge, the structure of the soul, and mystical experience. He draws together material from Gardeil’s own sources, Gardeil’s contemporaries, and subsequent Thomistic scholarship. He sheds light on the issues themselves, the historical context, and different hermeneutical strategies in Thomism. According to De Belloy, this twentieth-century Thomistic and largely Dominican discussion is important for contemporary philosophers and theologians. To shed light on the context, De Belloy considers a lengthy three-part “Examen de conscience” in Revue Thomiste (1928–29), in which Gardeil responded to published and unpublished comments by his fellow Dominicans Réginald Garrigou-Lagrange (a former student), Marie-Dominique Roland-Gosselin (Le Saulchoir), and Albino González Menéndez-Reigada, as well as a young student, Jean Daujat. De Belloy remarks that Maritain’s discussion of Gardeil in The Degrees of Knowledge to some extent attempts to harmonize the substance of Gardeil’s work with Garrigou-Lagrange’s critical comments. De Belloy emphasizes the interaction between Gardeil and Roland-Gosselin, and at the end of his volume, includes their previously unpublished correspondence.Although De Belloy often notes the difficulty of reading Gardeil’s neo-Scholastic prose, it seems to me that the non-native French reader will find Gardeil more accessible than De Belloy, especially when the latter draws on writers such as Henri Bergson and Hans-Georg Gadamer. Moreover, De Belloy’s discussion is easier to follow if one has already read and is familiar with the four parts of Gardeil’s La Structure. In part 1, Gardeil addresses the structure of mind or spirit (mens), and in particular considers Augustine’s [End Page 472] three main, threefold divisions of the soul in De Trinitate (mens, notitia, amor; memoria [sui], intelligentia, voluntas; memoria [Dei], intelligentia, amor) and Aquinas’s own interpretation and appropriation of these divisions. In part 2, Gardeil describes the way in which sanctifying grace, a created quality that is distinct from the infused virtues, causes the soul’s conformity to God’s essence. In part 3, he discusses God’s presence within the souls of the just and agrees with previous Thomists that God is especially present to the just as an object of faith and love. In part 4, he applies the previous discussion to the structure of mystical knowledge. This last part is the culmination of the entire work, as it addresses the analogy between self-knowledge and the knowledge of God that was defended by earlier Dominican Thomists such as John of St. Thomas (1589–1644) and Thomas de Vallgornera (c. 1595–1665).Part... (shrink)

A comunicação tem como propósito uma análise comparativa sobre o problema filosófico da arte como expressão de verdade, tendo em vista o idealismo platônico e o idealismo estético moderno de G.W.Hegel. Parte-se da hipótese que a presente análise sustenta uma relação paradoxal entre ambas propostas idealistas, na medida em que se em Platão é afirmada a tese da arte como distanciamento da verdade, considerando o seu caráter essencialmente mimético, em Hegel, a arte ao constituir-se como momento de realização efetiva do (...) Espírito só pode ser assim compreendida a partir do paradigma da ideia, de inspiração platônica. Ressalta-se a compreensão da arte oriunda da teoria metafísica platônica e de sua concepção idealista de aisthesis, bem como o caráter científico da estética, segundo Hegel, cuja fundamentação filosófica reivindica a compreensão da ideia, enquanto razão absoluta que se autodesdobra historicamente e se efetiva nos limites da finitude sensível. Pretende-se mostrar que a pretensa superação hegeliana da concepção idealista platônica acerca da arte não pode prescindir do fundamento do platonismo - a idéia universal, o infinito.: The Communication aims a comparative analysis on the philosophical problem of the art as an expression of truth, considering the Platonic idealism and the modern esthetic idealism from Hegel. The starting point is the assumption that this analysis holds a paradoxical relationship between both idealistic proposals, Insofar as Plato affirms the art thesis as detachment from the truth, considering his character essentially mimetic, Hegel says that the art to establish itself as a moment of effective realization from the Spirit can only be understood from the paradigm of the idea, of Platonic inspiration. We emphasize the art understanding coming from the Platonic metaphysics theory and his idealistic conception of aisthesis, as well as the scientific character of aesthetics, according to Hegel, whose philosophical foundation claims the understanding of the idea, as absolute reason that self unfolds historically carries up within the limits of finitude sensitive. It is intended to show that the Hegelian overcoming supposed from Platonic idealist conception about the art can not prescind from foundation of Platonism - the universal idea, the infinity. Keywords: Plato, Hegel, Idea, art, truth,idealism. (shrink)

O que o leitor encontrará neste volume são 25 primorosos testemunhos do percurso que a Associação Brasileira de Linguística, a Abralin, percorreu nesses 50 anos, tendo, como pano de fundo, a criação no país dos cursos especializados de graduação e pós-graduação em Linguística; a emergência de novos temas e novas metodologias de pesquisa; as inovações tecnológicas; a atuação política das associações científicas como lugar de resistência democrática e o seu papel na busca do conhecimento e do bem do homem. Vale (...) a pena perseguir pelos textos este fio condutor, correlacionando-o com os temas colocados em evidência nas conferências e mesas-redondas pelas respectivas Diretorias. Os textos que compõem o presente volume revivem, pois, a construção da grandeza da Abralin e, por tabela, do desenvolvimento da Linguística no Brasil, enquanto disciplina autônoma de ensino e pesquisa. Estão aqui registradas, quase todas em primeira pessoa, contribuições inestimáveis. (shrink)

O niilismo é um tema importante em Genealogia da moral (1887) e está estreitamente associado a seus conceitos principais. No entanto, no parágrafo 12 da II Dissertação dessa obra, e somente nele, aparece o termo “niilismo administrativo” (administrativen Nihilismus) sem nenhuma explicação de seu sentido, a não ser que se trata de uma censura que Thomas Huxley fez a Herbert Spencer. Nesse parágrafo, Nietzsche apresenta o principal pressuposto de seu procedimento genealógico: a função de uma estrutura, seja ela um organismo (...) vivo ou uma instituição cultural, que ocorre em um determinado momento, não nos diz nada sobre a origem dessa mesma estrutura. Esse pressuposto, somado à noção de vontade de potência, antagoniza-se à concepção spenceriana de adaptação. Nesse contexto, o objetivo deste artigo, por meio principalmente da análise do ensaio Administrative Nihilism (1871) de Huxley, é esclarecer o papel que a rápida menção ao niilismo administrativo exerce no parágrafo citado de Genealogia da moral, especificamente na crítica nietzschiana contra Spencer. (shrink)

O livro Bioética e Biodireito – Fim da Vida reúne diversos temas inovadores e de total relevância frente às inovações tecnológicas e estudos relacionados à Bioética, ao Biodireito, ao direito de morrer e à escolha por um processo de morrer humanizado, bem como as proposições doutrinárias e jurisprudenciais sobre o patenteamento do material genético humano que vislumbra para análise comparativa das legislações de propriedade intelectual de alguns países da América Latina, bem como as especificidades da Diretiva Biotecnológica 44/98. Sendo tema (...) de grande relevância às decisões sobre o fim da vida, não somente abordando o conceito de pessoa humana para, mediante o es elecimento de um referencial antropológico – filosófico, estudando a questão da discussão que hoje se trava entre a solução da oferta de uma morte digna ou de um processo de morrer com cuidados que respeitem a dignidade humana, inclusive na fase final da vida, bem como a relevante consideração de aspectos regulatórios e procedimentais necessários para a garantia efetiva do direito à autodeterminação no fim de vida para que não seja uma defesa vazia do ou pelo formalismo, mas uma forma de assegurar o mais amplo respeito à autonomia e a dignidade humana. (shrink)

Por meio de sua fisiopsicologia, isto é, da morfologia e doutrina do desenvolvimento da vontade de potência, Nietzsche avalia a condição impulsional de indivíduos e culturas. Assim, produções que afirmam a vida como um movimento contínuo de autossuperação são sintomas de uma dinâmica saudável; mórbidos são os organismos que procuram estratégias de conservação e paralisação das mudanças, como, por exemplo, a metafísica. Nesse contexto teórico, este artigo pretende investigar a reação de Nietzsche em face de um grande terremoto ocorrido em (...) Nice no ano de 1887, vivenciado pelo próprio filósofo. Nietzsche acredita ter a grande saúde, o que o habilita a rejeitar a busca, imposta por uma catástrofe à maioria dos seres humanos, de valores eternos em instâncias transcendentes. (shrink)

Partindo de uma compreensão ontológico-existencial de lugar, a qual estabelece a correspondência pessoas-lugar, lugar-pessoas, em seu sentido heideggeriano, o artigo dialoga com a filosofia de Giorgio Agamben que compreende a política como abertura e potência na vida nua. Este diálogo alimenta a reflexão sobre o sentido de vida e morte dos lugares e da experiência política da paisagem, tendo como referência o possível topocídio de Bento Rodrigues e as recriações de suas formas-de-vida.

: The development of the interdisciplinary areas of cognitive, affective and action neurosciences contributes to the identification of neurobiological bases of conscious experience. The structure of consciousness was philosophically conceived a century ago as consisting of a subjective pole, the bearer of experiences, and an objective pole composed of experienced contents. In more recent formulations, Nagel refers to a “point of view”, in which qualitative experiences are anchored, while Velmans understands that phenomenal content is composed of mental representations “projected” to (...) the space external to the brains that construct them. In Freudian psychology, the conscious mind contains a tension between the Id and the Ego. How to relate this bipolar structure with the results of neuroscience? I propose the notion of projection [also used by Williford et al. ] as a bridge principle connecting the neurobiological systems of knowing, feeling and acting with the bipolar structure. The projective process is considered responsible for the generation of the sense of self and the sense of the world, composing an informational phenomenal field generated by the nervous system and experienced in the first-person perspective. After presenting the projective hypothesis, I discuss its philosophical status, relating it to the phenomenal and high-order thought approaches, and a mathematical model of projection. Eight ways of testing the status of the projective hypothesis are briefly mentioned. Resumo: O desenvolvimento de áreas interdisciplinares das neurociências, contribui para a identificação das bases neurobiológicas da experiência consciente. A estrutura intrínseca da experiência consciente foi filosoficamente concebida há um século como consistindo de um pólo subjetivo, o portador de experiências, e um pólo objetivo, composto dos conteúdos experimentados. Em formulações mais recentes, Thomas Nagel refere-se a um “ponto de vista”, no qual experiências qualitativas são ancoradas, enquanto Max Velmans entende que o conteúdo fenomenal é composto de representações mentais “projetadas” para o espaço externo ao cérebro que as constrói. Na psicologia freudiana, a mente consciente contém uma tensão entre o Id e o Ego. Como relacionar esta estrutura bipolar com os resultados da neurociência? Proponho a noção de projeção como princípio-ponte, conectando os sistemas neurobiológicos do saber, sentir e agir com a estrutura bipolar. O processo projetivo é considerado responsável pela geração do sentido do eu e do sentido do mundo, compondo um campo fenomenal informacional gerado pelo sistema nervoso e vivenciado na perspectiva da primeira pessoa. Após apresentar a hipótese projetiva, discuto seu status filosófico, relacionando-o às abordagens fenomenológicas, à teoria do pensamento de ordem superior e ao modelo matemático da projeção. Oito maneiras de testar o status da hipótese projetiva são brevemente mencionadas. (shrink)

A Fenomenologia tem sido repensada nas últimas décadas a partir do trabalho de autoras feministas que têm promovido uma renovação das perspectivas fenomenológicas a partir de diferentes situacionalidades, atravessamentos e de um forte criticismo. O texto, como um ensaio, vislumbra tais possibilidades a partir de uma leitura do livro “50 Concepts for a Critical Phenomenology”, editado por Gail Weiss, Ann V. Murphy e Gayle Salamon. O objetivo é problematizar as potencialidades abertas para a Fenomenologia a partir de uma perspectiva Crítica (...) e Feminista. (shrink)

Resumo: Nas poucas referências explícitas de Nietzsche ao biólogo alemão Ernst Haeckel, há uma clara rejeição de seu pensamento biológico e cultural. O objetivo deste artigo é propor que, apesar da pequena quantidade de citações diretas, os ataques de Nietzsche a Haeckel constituem um intenso antagonismo entre eles e inserem-se no contexto das críticas nietzschianas contra a formação e a cultura alemãs e contra a condição metafísica da ciência. O texto apresenta quatro aspectos do antagonismo entre Nietzsche e Haeckel: das (...) Darwinismus de Haeckel; a influência de Haeckel sobre David Strauss; a inclusão do evolucionismo científico no currículo na Alemanha; e o conflito entre Ludwig Rütimeyer e Haeckel.: In Nietzsche's few explicit references to German biologist Ernst Haeckel, there is a clear rejection of his biological and cultural thinking. The aim of this article is to propose that, despite the small amount of direct mentions, Nietzsche's criticism of Haeckel constitute an intense antagonism between them and are part place of the context of Nietzschean censure against the German education and culture and against the metaphysical condition of science. The text presents four aspects of the antagonism between Nietzsche and Haeckel: Haeckel’s Das Darwinismus; Haeckel's influence on David Strauss; the inclusion of scientific evolutionism in the curriculum in Germany; and the conflict between Ludwig Rütimeyer and Haeckel. (shrink)

Este ensaio pretende explorar a hipótese de que haveria subjacente à indistinção criada na figura do monstro de Frankenstein, entre o humano e não-humano, um princípio mimético que embora não necessariamente implique o monstruoso, foi a ele associado. Entender que algo que imita a perfeição de um ser humano, em todas as suas características, sobretudo linguísticas, seria um ser humano, ou seja, ter a imitação como critério para se definir o humano, é colocado em questão no romance de Mary Shelley.