This paper investigates the question of characterizing first-order LFIs (logics of formal inconsistency) by means of two-valued semantics. LFIs are powerful paraconsistent logics that encode classical logic and permit a finer distinction between contradictions and inconsistencies, with a deep involvement in philosophical and foundational questions. Although focused on just one particular case, namely, the quantified logic QmbC, the method proposed here is completely general for this kind of logics, and can be easily extended to a large family of quantified paraconsistent (...) logics, supplying a sound and complete semantical interpretation for such logics. However, certain subtleties involving term substitution and replacement, that are hidden in classical structures, have to be taken into account when one ventures into the realm of nonclassical reasoning. This paper shows how such difficulties can be overcome, and offers detailed proofs showing that a smooth treatment of semantical characterization can be given to all such logics. Although the paper is well-endowed in technical details and results, it has a significant philosophical aside: it shows how slight extensions of classical methods can be used to construct the basic model theory of logics that are weaker than traditional logic due to the absence of certain rules present in classical logic. Several such logics, however, as in the case of the LFIs treated here, are notorious for their wealth of models precisely because they do not make indiscriminate use of certain rules; these models thus require new methods. In the case of this paper, by just appealing to a refined version of the Principle of Explosion, or Pseudo-Scotus, some new constructions and crafty solutions to certain non-obvious subtleties are proposed. The result is that a richer extension of model theory can be inaugurated, with interest not only for paraconsistency, but hopefully to other enlargements of traditional logic. (shrink)

In this paper, we consider some contributions to the model theory of the logic of formal inconsistency $\mathsf{QmbC}$ as a reply to Walter Carnielli, Marcelo Coniglio, Rodrigo Podiacki and Tarcísio Rodrigues’ call for a ‘wider model theory.’ This call demands that we align the practices and techniques of model theory for logics of formal inconsistency as closely as possible with those employed in classical model theory. The key result is a proof that the Keisler–Shelah isomorphism theorem holds for (...) $\mathsf{QmbC}$, i.e. that the strong elementary equivalence of two $\mathsf{QmbC}$ models $\mathfrak{A}$ and $\mathfrak{B}$ is equivalent to them having strongly isomorphic ultrapowers. As intermediate steps, we introduce some notions of model-theoretic equivalence between $\mathsf{QmbC}$ models, explicitly prove Łoś’ theorem and introduce a useful technique of model-theoretic ‘atomization’ in which the satisfaction sets of non-deterministically evaluated formulae are associated with new predicates. Finally, we consider some of the extensions of $\mathsf{QmbC}$, explicitly showing that Keisler–Shelah holds for $\mathsf{QCi}$ and suggesting that it holds of extensions like $\mathsf{QCila}$ and $\mathsf{QCia}$ as well. (shrink)

Neste trabalho, pretendemos avaliar criticamente algumas das teses de John McDowellsobre a natureza da virtude, tal como expostas em seu artigo “Virtue and Reason” e, ao fazê-lo,expor algumas de suas limitações. Mais especificamente, tratarei o que vejo como problemas emsua apresentação da virtude como uma forma de conhecimento, e sua proposta – corporificada natese da unidade das virtudes – de que as virtudes comumente reconhecidas deveriam ser vistascomo manifestações parciais da virtude enquanto tal. Também enfocarei a assertiva de McDowellde que (...) o conhecimento que constitui a virtude não pode ser visto como tendo um conteúdoproposicional que se preste a uma codificação em princípios de conduta – a tese de nãocodificabilidade– e a relação da postura pessoal de McDowell com a empreitada mais ampla daética de virtudes. (shrink)

Entrevista con la filósofa argentina Silvia Schwarzböck.

Resenha do livro de: Rodrigo Duarte, Adorno/Horkheimer & A dialetica do esclarecimento. Rio de Janeiro: Jorge Zahar, 2002. Colecao Filosofia Passa-a-passo 4. 70 paginas.

En este trabajo examinamos el tópico de la responsabilidad en el derecho penal internacional a la luz de la filosofía de John Searle, y del fallo dictado por la Corte Penal Internacional en el caso de Thomas Lubanga. En el primer acápite analizamos la declaración de responsabilidad penal en función de la teoría de actos de habla de Austin y de Searle, tratándola como un acto ilocucionario cuyo significado es dependiente de un marco institucional específico. Luego, en el segundo acápite, (...) mostramos de qué forma tal marco puede reconstruirse como un ejemplo paradigmático de la realidad social construida descrita por Searle, especialmente en virtud del nexo entre mente, lenguaje y sociedad. A nuestro juicio, los conceptos de intencionalidad colectiva, atribución de funciones de estatus y poderes deónticos son fundamentales para entender tal nexo. En efecto, tal como argumentamos en la tercera sección, los sistemas de poderes deónticos asociados al derecho internacional no solo explican la aparición de Tribunales penales internacionales, como la Corte Penal Internacional, sino además el carácter imprescriptible de los crímenes de lesa humanidad. Los acuerdos internacionales que promueven y protegen los derechos humanos, y que tratan la imprescriptibilidad de aquellos crímenes, son objeto de análisis en la sección final, en donde exponemos algunas reflexiones finales a partir del caso Lubanga. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” introduces a sinister equivocality between (...) these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

Aesthetics and communications theories are often applied to art, media and popular culture but not within legal empirical (audiovisual) material—despite the fact that a judicial and legal process comprises a palpable utilisation of the visual as evidence of an historical reality. Based on four distinct Swedish cases, this study analyses the court’s reasoning, interpretation and use of (audio)visual evidence. Inspired by an embodied film theory, Benjamin’s thoughts on the technical-dramaturgical components of the camera and the later Barthes’ notion of the (...) ‘punctum’, the article discusses how (audio)visual evidence cannot be disconnected from affective and aesthetic significances that ultimately can be taken to affect the perception of truth and (the crime’s) reality. The gap between theory and practice is debated and argued as beginning to co-exist; instead of seeing (visual) theory and (judicial) practice as a dichotomy, an attempt should be made for a conversation between seemingly different but in practice related areas of knowledge. The author’s aim is to suggest that photographic and filmic evidence has a particular significance in itself, which means that the relation between (judicial) interpretation and outcome should be considered within an affective and aesthetic dimension, rather than being placed and/or theorized outside of it. (shrink)

Women oppression is a universal reality. She is a victim, the exploited, the dominated and the other. As a postcolonial thinker, I argue that Filipino women have been victims of the movement of social dialectics. As Philippine society evolved and developed, she had been a victim not only of male domination but also of political economy. This research shows how female subordination and male domination emerged in the Philippines. As such, it contends that there is a blurring identity of Filipino (...) women -that is, Filipino women as situated in the neocolonial period - are victims of political economy and male domination. (shrink)

This article presents an interpretation of Cyrus’ psychology in Xenophon'sCyropaedia. Its point is that Cyrus’ psychological structure is composed by a set of three desires (philotimía, philanthrōpía, philomátheia) given by nature and a set of virtues (sōphrosúnēandenkráteia) acquired by education. The paper will argue that Cyrus, as an enkratic ruler, does not long for any kind of honours, but is guided by truephilotimía, that is, the desire for true honours—honours freely given by gratitude or admiration.philanthrōpíais the key to achieve these (...) honours, since it naturally prompts a benevolent and generous behaviour. At the same time,philomátheiaprovides the desire of knowledge necessary to acquire the techniques in order to accomplish ambitious and philanthropic deeds. Therefore, confronting those who have posed negative interpretations of Cyrus, the article will argue that the uncommon combination of these psychological predispositions makes Cyrus a virtuous and effective ruler. (shrink)

DEUS EXISTE OU SERIA A FÉ RELIGIOSA APENAS UM DELÍRIO UNIVERSAL? Em O ceticismo da fé, o teólogo e arqueólogo Rodrigo Silva traz um estudo profundo sobre a “existência” de Deus. O objetivo primário desta obra, entretanto, não é um convencimento sobre Deus, mas acompanhar crentes e descrentes nessa jornada sem-fim inerente a todo ser humano em busca da “verdade”. Pois a fé comporta, sim, muitas dúvidas. René Descartes que o diga. Mesmo não sendo teólogo, nem pretendendo produzir uma (...) declaração de fé religiosa, ele ajudou Rodrigo Silva a ter umdos mais brilhantes insights confessionais: “o homem deve desconfiar de tudo para poder acreditar em alguma coisa”.Não se pretende aqui enganar o leitor ou insultar sua inteligência, nem apresentar qualquer soberba confessional. Rodrigo Silva é crente, sim, mas a inspiração para este trabalho veio justamente de sua descrença. E apesar das respostas que encontrou nesses quase trinta anos de estudo, o autor não foge de algumas questões polêmicas e provocadoras que envolvem Deus, como “Por que ele se esconde?”, “Por que um Deus de amor matou e mandou matar tanta gente no Antigo Testamento?” e “Onde eleestava durante o massacre de Auschwitz?”.Este livro convida o leitor, seja o ateu ou o religioso mais convicto, a questionar, a pensar, a se comprometer sinceramente com a dúvida, a fim de que a sua sistematização o conduza a grandes certezas. (shrink)

Este trabajo analiza el vínculo entre Estado, capital y formas jurídicas. En primer lugar, se recupera una de las vertientes de la teoría marxista del Estado, aquella sintetizada en el debate sobre la derivación. En segundo término, y a la luz de dicha teoría, se avanza sobre el planteo realizado por Pashukanis acerca del vínculo entre mercancía y formas jurídicas. Por último y como corolario de los desarrollos anteriores, se justifica la perspectiva sobre el Estado capitalista en la que este (...) trabajo se apoya, aquella que lo toma como el representante político del capital total de la sociedad. El objetivo general de nuestro trabajo es extender el análisis que Pashukanis realiza para la mercancía al plano de abstracción correspondiente al capital. Particularmente, nos proponemos mostrar que las determinaciones que hacen enajenado al trabajo productor de mercancías se reproducen para el caso del capital, lo cual redunda en la forma necesariamente jurídica que toma la representación del capital total de la sociedad por parte del Estado. (shrink)

El presente trabajo aborda la lectura de Althusser realizada por Negri. Su objetivo es mostrar qué elementos sostienen la confluencia entre ambos filósofos. En primer lugar, caracterizaremos lo que entiende Negri por subsunción real. En segundo término, abordaremos su recuperación de la inmanencia spinoziana, que resulta el trasfondo que permite entender qué determinaciones le adjudica Negri al trabajo vivo como fundamento ontológico del capital. Finalmente, recorreremos algunas de las tesis adelantadas por Althusser en Para un materialismo aleatorio, que resultan la (...) apoyatura básica de la interpretación de Negri. Nuestra hipótesis es que el encuentro entre ellos ocurre porque ambos depositan la potencia revolucionaria en un principio ahistórico, siendo esto el resultado del rechazo a la carga teleológica que le asignan a la negatividad hegeliana. Así, tanto Althusser como Negri postulan que la transformación revolucionaria de la sociedad depende de una condición que no se produce en su interior: una potencia que el capital no subsume, en el caso de Negri, y un encuentro contingente que no se prefigura en la estructura que interrumpe, en el de Althusser. (shrink)

This paper elaborates on the link between different types and degrees of experience that can be gone through within a form of life or collectivity—the so-called levels of immersion—and the development of distinct types of tacit knowledge and expertise. The framework is then probed empirically and theoretically. In the first case, its ‘predictions’ are compared with the accounts of novices who have gone through different ‘learning opportunities’ during a pre-operational training programme for running a huge nickel industrial plant in Brazil. (...) These are also analysed vis-à-vis the experience of an expert who has designed and experienced the outcomes of two pre-operational training sessions in the nickel industry before developing and managing the one discussed here. Theoretically, the framework is used to pinpoint exactly what interactional experts who have developed their expertise through linguistic socialisation alone are able to do as well as to analyse the case of technical connoisseurs. The results indicate that the proposed framework is useful. It supports the design and improvement of training programmes for the development of tacit knowledge while at the same time bringing about a refined analysis of claims concerning the abilities of types of experts and expertise. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

How can we identify and estimate workers’ tacit knowledge? How can we design a personnel mix aimed at improving and speeding up its transfer and development? How is it possible to implement tacit knowledge sustainable projects in remote areas? In order to answer these questions, it is necessary to distinguish between types of tacit knowledge, to establish what they allow for and to consider their sources. It is also essential to find a way of managing the tacit knowledge ‘stock’ and (...) distribution within the workforce. In short, a conceptual framework is needed to manage tacit knowledge. Based on previous works and 2 years of action research, this paper introduces such a framework and describes its partial application to support the pre-operational training and hiring in a large industrial plant in Brazil. Two contributions emerge from the research. First, the concept of ‘levels of similarity’ is introduced as a means to qualify the experience of workers and estimate the associated tacit knowledge. Second, the capability of carrying out three types of judgement properly and speedily is put forward as being a core ability of those who possess what has been called ‘collective tacit knowledge’ (Collins in Organ Stud 28(2):257–262, 2007). In practical terms, the results indicate the opportunity for companies to capitalize on the experience and tacit knowledge of their workers in a systematic way and with due recognition. Ultimately, positive impacts are expected in their absorptive capacity as well as in their management and human resources systems, accident prevention, productivity and the development of sustainable projects in remote areas. (shrink)

_ Source: _Volume 48, Issue 1, pp 1 - 28 This paper is an attempt to think through Derrida’s newly discovered _Geschlecht III_, the third and missing installment of Derrida’s four part series on Heidegger and _Geschlecht_. I argue that Derrida’s reading of Heidegger in _Geschlecht III_ needs to be situated within the philosophico-political context of Derrida’s 1984–85 seminar—given under the general title _Philosophical Nationality and Nationalism_—from which _Geschlecht III_ is extracted. In the first part of the paper, I reconstruct (...) Derrida’s general problematic of national-humanism as he lays it out in the opening sessions of the seminar, before arriving at his reading of Heidegger, who will be part of “a sequence of German national-philosophism,” as Derrida calls it. In the second part, the paper turns explicitly to _Geschlecht III_ where, as I show, Derrida’s thoroughgoing denunciation of a national-humanism in Heidegger becomes all the more telling when seen through the theoretical matrix of the seminar. (shrink)

Resumen: Este escrito aborda la interpretación deleuziana de la sustancia spinozista. Su objetivo es mostrar que el núcleo fundamental de dicha interpretación reside en el señalamiento del carácter único y a la vez múltiple de la sustancia, carácter que Deleuze conceptualiza a través de la categoría de distinción formal, tomada de Duns Scoto. Con este propósito, se caracterizan las nociones de univocidad y de expresión, que nos conducen a plantear que la sustancia, por ser a la vez única y múltiple, (...) consiste en el desarrollo de una contradicción. Esta condición nos permite concluir que la interpretación deleuziana, más allá de su propósito manifiesto, enfatiza una arista del trabajo de Spinoza que lo acerca a la filosofía de Hegel. Lo cual implica que la propia producción de Deleuze ofrece, también, aspectos que la aproximan a la del filósofo alemán.: This paper addresses the Deleuzian interpretation of the Spinozist substance. It aims at showing that the fundamental nucleus of this interpretation lies in pointing out the unique and simultaneously multiple character of the substance, which Deleuze conceptualizes through the category of formal distinction, taken from Duns Scoto. To reach this goal, the notions of univocity and expression are characterized. This leads us to affirm that substance, being both unique and multiple, consists of the development of a contradiction. This character allows us to conclude that the Deleuzian interpretation, beyond its manifest purpose, emphasizes a dimension of Spinoza’s work that brings it closer to Hegel’s philosophy. This implies that Deleuze’s own production also offers aspects that approach it to the German philosopher’s work. (shrink)

Extrait de : Rodrigo Sobral Cunha, O essencial sobre ritmanálise, INCM, 2010, 78 p. A Ritmanálise é um novo modelo integral de conhecimento operacional concebido pelo filósofo, físico e matemático português Lúcio Alberto Pinheiro dos Santos (1889-1950) e apresentado à Europa pelo filósofo e epistemólogo francês Gaston Bachelard (1884-1962). O ritmo é a própria energia de existência em todas as escalas e assim o princípio unificador da física, da biologia e da psicologia. Tanto o universo como a (...) - (...) Sociologie – Nouvel article. (shrink)

The approach introduced in this paper bases on Marx´s criticism of Hegel in order to explain which determinations of capitalism allow Hegel to describe the general forms of the dialectical method. We affirm that, since capital has an automatic movement, Hegel supposes that the conscience, which realizes this movement, sets itself in motion. Nevertheless, following Marx we argue that Hegel clarifies the basic structure of the dialectical method, i. e., the affirmation through self-negation of every real form.

Within the banking community, the argument about sustainability and profitability tends to be inversely related. Our research suggests this does not need to be strictly the case. We present a credit score system based on sustainability issues, which is used as criteria to improve financial institutions’ lending policies. The Sustainability Credit Score System is based on the analytic hierarchy process methodology. Its first implementation is on the agricultural industry in Brazil. Three different firm development paths are identified: business as usual, (...) sustainable business, and future sustainable business. The following six dimensions are present in the SCSS: economic growth, environmental protection, social progress, socio-economic development, eco-efficiency, and socio-environmental development. The results suggest that sustainability is not inversely related to profit either from a short- or long-term perspective. The SCSS is related to the Equator Principles, but its application is not driven to project financing. It also deals with short- and long-term risks and opportunities, instead of short-term sustainability impacts. (shrink)

En las dos entregas anteriores abordamos el inicio de la evolución del pensamiento matemático, desde el uso de herramientas matemáticas para problemas de cálculo concreto en la antigua Babilonia, pasando por el inicio de las matemáticas abstractas, las demostraciones y el nacimiento de la “geometría por la geometría” desde la visión religioso-filosófica de Platón y los pitagóricos, hasta la síntesis de ambas visiones en las matemáticas de la India, China y el mundo árabe, que fue la puerta de entrada de (...) las matemáticas a Europa, alrededor del siglo XV. (shrink)

Moviéndose con libertad entre distintas tradiciones filosóficas, ajeno a cualquier división escolar del pensamiento, el autor describe las formas que toma el simulacro en un recorrido de gran alcance, que abarca desde teoría de la referencia hasta la ontología existencial. "`Todo lo que es profundo ama la máscara´, escribió Nietzsche. En efecto, ¿qué es nuestra existencia, sino una inmensa mascarada? Vivimos como si entendiéramos lo que sucede a nuestro alrededor. Nos comportamos como si pudiéramos prever las consecuencias de nuestros actos. (...) Hablamos como si nos conociéramos a nosotros mismos. Recordamos como si el pasado contuviera un paraíso. Esperamos como si el futuro albergara la salvación. Y escribimos, en fin, como si fuésemos capaces de explicar el sentido último del mundo. La razón engendra, en todos los casos, un simulacro tras otro. Ahora bien, ¿cuándo pisamos suelo firme? ¿Es posible estar frente a la verdadera realidad, la realidad en cuanto tal, la realidad sin más? ¿Es que existe siquiera la verdadera realidad? ¿Qué se oculta tras el velo de los fenómenos: la verdad última, o una revelación por completo inesperada? En esta obra, tan encomiable por el vasto rango de su erudición como por la tensión espiritual que la anima, Rodrigo Laera se atreve a plantear estas preguntas y a desarrollarlas hasta sus últimas consecuencias. Moviéndose con libertad entre distintas tradiciones filosóficas, ajeno a cualquier división escolar del pensamiento, el autor describe las formas que toma el simulacro en un recorrido de gran alcance, que abarca desde teoría de la referencia hasta la ontología existencial. Mediante un estilo argumentativo atento en todo momento al detalle técnico, pero sin incurrir en vanos excesos formalistas, Rodrigo Laera lleva a cabo en este libro, con la paciencia del verdadero amante de la sabiduría, una historia de los desvíos de la razón. Esa razón que, si al soñar produce monstruos, al despertar engendra ficciones. Este es un viaje melancólico al corazón de la apariencia. (shrink)

Ibadi Theology: Rereading Sources and Scholarly Works. Edited by Ersilia Francesca. Studies on Ibadism and Oman, vol. 4. Hildesheim: Georg Olms, 2015. Pp. 331. €68.

In a seminal work, Tversky and Kahneman showed that in some contexts people tend to believe that a conjunction of events (e.g., Linda is a bank teller and is active in the feminist movement) is more likely to occur than one of the conjuncts (e.g., Linda is a bank teller). This belief violates the conjunction rule in probability theory. Tversky and Kahneman called this phenomenon the “conjunction fallacy”. Since the discovery of the phenomenon in 1983, researchers in psychology and philosophy (...) have engaged in important controversies around the conjunction fallacy. The goal of this paper is to explore the most important of these controversies, namely, the controversy about the nature of the conjunction fallacy. Is the conjunction fallacy mainly due to a misunderstanding of the problem by participants (misunderstanding hypothesis) or is it mainly due to a genuine reasoning bias (reasoning bias hypothesis)? A substantial portion of research on the topic has been directed to test the misunderstanding hypothesis. I review this literature and argue that a stronger case can be made against the misunderstanding hypothesis. Thus, I indirectly provide support for the reasoning bias hypothesis. (shrink)

Este trabalho é uma exposição dos primeiros resultados de uma pesquisa de mestrado em andamento, cujo objetivo principal é estabelecer uma reflexão sobre a constituição de uma filosofia do trágico no Brasil. A filosofia do trágico nasce na modernidade sob a influência do idealismo alemão e se intensifica, com Nietzsche, como alternativa à racionalidade conceitual da ciência moderna e à hierarquia dos valores proposta pela moral judaico-cristã. Assim como o jovem Nietzsche encontra na Grécia Antiga o fundamento para a elaboração (...) de sua filosofia do trágico – o dionisíaco – é possível que possamos extrair da cosmovisão da cultura yorùbá, que até hoje sobrevive em território africano e em território brasileiro no processo litúrgico do culto aos orìsà, elementos que permitam a formulação do nosso próprio pensamento trágico. Tanto em Nietzsche como na cultura yorùbá, o corpo é valorizado como instância primordial na produção do saber. Assim, deveremos observar como a produção de conceitos a partir da cosmovisão yorùbá pode contribuir como alternativa aos saberes que privilegiam em sua base o que Derrida apontou como “etnocentrismo” e “logocentrismo”. (shrink)

It is generally assumed that emotion concepts are purely descriptive. However, recent investigations suggest that the concept of happiness includes information about the morality of the agent's life. In this study, we argue that normative influences on emotion concepts are not restricted to happiness and are not about moral norms. In a series of studies, we show that emotion attribution is influenced by whether the agent's psychological and bodily states fit the situation in which they are experienced. People consider that (...) emotions are not just about feeling in certain ways, but also about feeling the right way. (shrink)

Das Aufkommen der "klassischen Mechanik" wird als paradigmatisch für die Entstehung des neuzeitlichen wissenschaftlichen Denkens angesehen. Geht man nun dem Beginn dieser Entwicklung nach, so stößt man sehr bald auf den Begriff der Selbsterhaltung. Das Postulat der Selbsterhaltung erweist sich als zentrale Kategorie bei der Herausbildung einer "externen" Naturvorstellung, nach der ein sich bewegender Körper keiner zusätzlichen Kraft bedarf, um die betreffende Bewegung aufrechtzuerhalten . Sie erhält sich von selbst. Das Prinzip der Selbsterhaltung taucht in dieser Epoche auch in verschiedenen (...) anderen Disziplinen auf, beispielsweise der Staatsphilosphie und der Ethik . Ein paralleles Phänomen während dieser Zeit ist eine beginnende Emanzipation des Individuums. Der allmähliche Ausbau einer Autonomie im Denken und Fühlen findet seinen Ausdruck in einem neuen Vernunftsbegriff, der nicht mehr in Abhängigkeit von theologischen Postulaten steht. Die Autonomie des Individuums wird weitgehend als Selbsterhaltung der Vernunft verstanden. Es liegt nahe einen Zusammenhang zu vermuten zwischen der neuzeitlichen Naturerfassung auf der Grundlage des Selbsterhaltungsbegriffes und der "Entdeckung" einer individuellen, sich selbst konstituierenden Vernunft. (shrink)

Várias tentativas foram feitas pelos teóricos da referência direta para acomodar o dado intuitivo da opacidade referencial— a não ocorrência de substituição mútua salva veritate de nomes próprios co-referenciais nas orações subordinadas, precedidas por ‘que’, nas orações em que se atribuem atitudes proposicionais. A teoria defendida por Nathan Salmon, em seu livro de 1986 Frege’s Puzzle , é provavelmente a versão mais bem elaborada daquilo a que adiante nos referimos como ‘a Teoria Implicativa’. Salmon sustenta que a opacidade referencial é (...) uma ilusão decorrente de nossa incapacidade de distinguir o conteúdo semântico de atribuições de crenças das suas ‘partilhas pragmáticas’, como Salmon as chama. Lamentavelmente, seu trabalho deixa de todo misterioso o mecanismo rotineiro de produção de tais partilhas pragmáticas. Salmon limita-se a sugerir vagamente que estão envolvidas implicaturas conversacionais griceanas. Minha tese central neste artigo é a de que Salmon está equivocado, visto que as partilhas pragmáticas necessárias à sua teoria não satisfazem o critério de cancelabilidade , o que deveria ocorrer sempre que estamos às voltas com uma genuína implicatura conversacional. O argumento apresentado, até onde o saibamos, é inteiramente original. DOI:10.5007/1808-1711.2010v14n3p405. (shrink)

This paper offers a reflection on the complicated relationship between Derrida and Heidegger, particularly as concerns the issue of difference in their respective thoughts. Taking one of Geschlecht III’s most stunning passages as my point of departure, I walk the reader through some of Derrida’s own remarks on his relationship to Heidegger, before arriving at the différend that seems to exist between them as regards the notion of difference itself. I argue that the margins of Heidegger’s text inscribe a quite (...) radical thinking of difference not at all incompatible with Derridean différance. In conclusion, I turn to Heidegger’s “Anaximander Fragment” where, in the margins of Heidegger’s text, we find a marginal note that, given its content, could surely have been written by Derrida himself. (shrink)

Que la sociedad corre peligro de ser destruida es un tema recurrente en todas las áreas de la cultura. Pero en el libro que aquí reseñamos se nos recuerda que Émile Durkheim y otros grandes colaboradores a la gestación y desarrollo de la sociología eran extremadamente conscientes de esta problemática e insistían en la necesidad de no sólo abordar sus temáticas intrínsecas, sino también en mantener viva y activa esa reflexión. Rodrigo Ottonello, el autor de esta obra, hace honor (...) a dicho mandato como muy pocos lo logran en la actualidad. Pero también nos advierte: para entender el verdadero problema que acarrea la discusión sobre la destrucción de las sociedades se requiere afrontar, primero, la pregunta por la posibilidad de que el objeto de la sociología, esto es, la sociedad en sí -y no tan sólo ésta o aquella sociedad- pueda o no padecer destrucción... (shrink)

Hannah Arendt’s work is notably ambiguous in handling the concept of will. On the one hand, willing appears as an anti-political faculty; on the other, it is named as the spring of political action. This paper asks what does this shift mean to her political theory —hoping that it could also help us to think our current political conflicts. The main argument is that will’s consistency with the plurality of public-political life becomes intelligible only if we have in mind its (...) contentious feature as well as its bonding role among the several faculties that compose a multiple self. However, the anti-political notion of the will as a command that imposes itself as a sovereign decision seems hard to avoid. I conclude by suggesting that Arendt’s reappraisal removes its arbitrary and violent character by means of what she calls the transformation of will into love. (shrink)

As a topic, organization design is poorly understood. While it is featured in most management books as a chapter dedicated to organizational structures, it is unclear whether organization design is a one-off event or an ongoing process. Thus, it has traditionally been understood to be the same as an organizational configuration, with neat lines of communication and distribution of responsibilities following pre-set typologies. Yet what can be said to constitute organizational structure in this first half of the 21st century? The (...) extraordinary growth of digital communications, the decreasing relevance of hierarchical bureaucracies, and the general demise of command-and-control have all but decimated the traditional notion of organizational structure. Organization design needs a theoretical revamping. Using a mix of design and social science theories and concepts, Rodrigo Magalhães outlines a new human-centric interpretation of design, design principles, and design culture. He puts forward a paradigm where the organization, for purposes of its design, is considered to be a social actor in a permanent state of transformation, with significant repercussions for social and economic life. He also proposes a model of 'leaderful organization design', distinguished as practice-based, guided by values of democratic participation, and driven by design logics which places meaning-making and meaning-taking at the center of organizational life and can be adopted and adapted to suit different environments. (shrink)

Este artigo analisa a chamada Modernidade apontando como seu estudo no ensino superior e no ensino médio apresenta uma historiografia marcada pela colonialidade do saber e pelo eurocentrismo. Propõe, assim, observar alguns problemas historiográficos da filosofia, entender suas causas e buscar ver o que está nas sombras da tradição filosófica.

In a recent paper in this journal, David Chalmers introduced the meta-problem of consciousness as “the problem of explaining why we think consciousness poses a hard problem” (Chalmers, 2018, p. 6). A solution to the meta-problem could shed light on the hard problem of consciousness. In particular, it would be relevant to elucidate whether people’s problem intuitions (i.e. intuitions holding that conscious experience cannot be reduced to physical processes) are driven by factors related to the nature of consciousness, or rather (...) by factors that are independent of consciousness. Whether people hold problem intuitions, and what factors drive those intuitions, are largely empirical questions. However, there is a lack of empirical research on these issues to date. The results of four studies will show that (1) problem intuitions are not widespread, and (2) when they arise, they do so because of factors that are unrelated to the nature of consciousness. This suggests that consciousness is, after all, not so problematic. (shrink)

I propose a reading of some theoretical-critical texts published during the first decade of the twenty-first century, in order to perform a cartography of the complex weft of aesthetic knowledge and, in doing so, to consider new inflections and points of view to read the arts, the literature and its policies. The inquiries of Jacques Rancière, Andreas Huyssen, Nicolás Bourriaud, Reinaldo Laddaga and Néstor García Canclini are projected on the contemporary scene as reformulations of a discourse that tries to refer (...) the work with form and sensation, now disseminated as a production that reorganizes the material an symbolic conditions of art in its dialogue with the world. Each of these authors make unique characterization of contemporary aesthetics, all of which question the modern disciplinary rigidity to identify aesthetic practices as acts that can reorganize the sense of community and the ways of life through sensible exploration. (shrink)