The aim of this paper is to make a comparison and build up a dialogue between two different philosophical approaches to values in evolutionary biology. First, I present the approach proposed by Alexander Rosenberg and Daniel McShea in their contribution to the contemporary debate on organic progress. i.e. the idea that there has been some kind of improvement concerning organisms over the history of life. Discussing organic progress raises the question of what “better” exactly means. This requires an explicit clarification (...) on what legitimately means to speak about “good” in evolutionary biology, thus to speak about values. Second, I move on to present an approach to values that has been proposed by Georges Canguilhem in the context of a different philosophical tradition. Canguilhem’s original theses are conceived in a Darwinian framework and clearly relate to the question of values in evolutionary biology. I shall then propose a comparison between these two heterogeneous perspectives on values by critically evaluating their common points and main differences. I will argue that both perspectives agree that the question of values in evolutionary biology takes on its full meaning with respect to the relationship between the organism and the environment. However, the framework for conceptualizing values in evolutionary biology provided by Rosenberg and McShea neglects a significant point highlighted by Canguilhem, i.e. the active role that the organism can play in evaluating the environment. In line with recent developments of biology, this point can be easily integrated into Rosenberg and McShea’s framework. Finally, I will point out some main differences between the two perspectives relative to the specificity of Canguilhem’s biological philosophy. (shrink)

Despite society’s increasing sensitivity toward green production, companies often struggle to find effective communication strategies that induce consumers to buy green products or engage in other environmentally friendly behaviors. To add clarity to this situation, we investigated the effectiveness of negative versus positive message framing in promoting green products, whereby companies highlight the detrimental versus beneficial environmental consequences of choosing less versus more green options, respectively. Across four experiments, we show that negatively framed messages are more effective than positively framed (...) ones in prompting consumers to engage in pro-environmental behaviors. More importantly, we find that anticipated shame is the emotion responsible for this effect. Furthermore, both environmental concern and the type of product promoted serve as moderators; thus, the mediating role of anticipated shame is attenuated when environmental concern is low and the product is a luxury one. Finally, we discuss the theoretical and managerial implications of our work, along with its limitations and some directions for future research. (shrink)

Identidad y misión de la Universidad Católica - Constitución Apostólica ex corde eclesial sobre la Universidad Católica (extracto) Juan Pablo II - La Universidad latinoamericana hoy / Ignacio Martín Baró, S.J. / - El rol de las Universidades Católicas en la tarea de evangelizar las culturas en América Latina / César Jerez S.J. / - Generar cultura autónoma / Ignacio Martín Baró, S.J / - La enseñanza de cómo ser crítico / John Passmore / - El capitalismo del saber / (...) Iván Illich / - Ensayo sobre educación en América Latina / Ernesto Sábato / - Los retos de la conciencia moderna - Discurso sobre espíritu positivo / Augusto Comte / - En torno a la crítica de la filosofía del derecho de Hegel / Kart Marx / - Prólogo a la contribución a la crítica de la economía política (1859) / Kart Marx / - El neocapitalismo como caldo de cultivo / Carlos Díaz / - La defensa de la libertad / Josef Pieper / - Moral para intelectuales / Carlos Vaz Ferreira / - Desafíos de la globalización / Luis Ugalde S.J.... (shrink)

This paper is the result of reflections inspired by observing and participating in dancing sessions with children. Our experience of the latter led to the production of images that provoked a variety of questions, and invited us to think about the relationships between bodies, dance, and various forms of education. Among these questions were: what clues about the experience of human embodiment are given through observing children’s dance? What can children teach us through participating with them in this performative medium, (...) and what are its implications for education, most especially in light of our observations of children's inventiveness in this regard? Our impressions resonate and find expression in the oeuvre of Gilles Deleuze, Félix Guattari, Michel Foucault, Jan Masschelein and Manoel de Barros. Placing ourselves under their influence, we mobilized our thinking and opened ourselves to the emergent character of their ideas, resulting in what might be called a form of “dancing-writing” in which those two forms of expression interact. This dancing-writing is informed by and imbued with children’s lived experience: step by step, we walked the paths that they opened, recording as best we could their multisensorial approach to the world—gaze, taste, smell, sound, touch, movement. Ours was an experience of research on movement, with movement, in movement. As such, we harbor no intention to present final answers, but rather offer the reader an invitation to think philosophically and childishly. Ours is an invitation to dance with and among the questions which that very dance inspired. (shrink)

ABSTRACT For a long time, the question of the existence of free will has fueled philosophical debate with no definitive solution. Libet’s paradigm (1983) seemed to demonstrate that simple and apparently voluntary movements could be triggered not by consciousness, but by preconscious or random brain processes. Such findings had wide repercussions in the academic and scientific circles, triggering an extensive discussion among neuroscientists, philosophers and jurists. Exploring the interfaces between neuroscience and free will, the present work aims to formulate an (...) updated synthesis of the diverse problematizations about the Libetian findings. It appears that Libet’s essay, although repeatedly analyzed and replicated in recent decades, still lacks a definitive interpretation, in part due to methodological controversies and specific conceptual shortcomings. The deepening of these investigations, combined with the new discoveries offered by neuroscience, can enrich research on free will in the coming years. (shrink)

In this paper we address a deeply interesting debate that took place at the end of the last millennia between David Mermin, Adan Cabello and Michiel Seevinck, regarding the meaning of relationalism within quantum theory. In a series of papers, Mermin proposed an interpretation in which quantum correlations were considered as elements of physical reality. Unfortunately, the very young relational proposal by Mermin was too soon tackled by specially suited no-go theorems designed by Cabello and Seevinck. In this work we (...) attempt to reconsider Mermin's program from the viewpoint of the Logos Categorical Approach to QM. Following Mermin's original proposal, we will provide a redefinition of quantum relation which not only can be understood as a preexistent element of physical reality but is also capable to escape Cabello’s and Seevinck's no-go-theorems. In order to show explicitly that our notion of ontological quantum relation is safe from no-go theorems we will derive a non-contextuality theorem. We end the paper with a discussion regarding the physical meaning of quantum relationalism. (shrink)

Several studies on ethical and social food attributes have shown that consumers, especially in developed countries, are willing to pay a price premium for fair trade foods products. However, there is a scant literature on how consumers’ preferences and willingness to pay for fair trade products are affected by the presence of other ethical food attributes. To fill this gap, a choice experiment was conducted in Scotland, the Netherlands and France to assess consumers’ preferences and WTP for ethical attributes, i.e., (...) fairtrade, organic, and lower carbon footprint, of bananas and to find out whether this ethical food attributes are competing in real markets. The results showed that in the three countries consumers are willing to pay a price premium for the three ethical food attributes. The results showed that in the current market situation these ethical foods are not generally competing against each other. Nonetheless, they are likely to become competing for consumer’s money at least when: the price of organic foods is decreased significantly, the price for fairtrade food products is set higher than consumers’ WTP, and bananas labeled as having lower carbon footprint are made available in retail stores and sold at a price lower than consumers’ WTP. (shrink)

Summary Exchanges of learning and controversies between engineers and mathematicians were important factors in the development of early modern science. This theme is discussed by focusing, first, on architectural and mathematical dynamism in mid 16th-century Milan. While some engineers-architects referred to Euclid and Vitruvius for improving their education and argued for an institutional reform of their profession, Girolamo Cardano and other mathematicians explained the De architectura and studied the inventions of the arts. Attention is drawn, then, to the entrance in (...) the field of hydraulics of Benedetto Castelli, a Galilean mathematician who criticised some basic engineering methods but also relied on engineering experience. This mix of criticism and appropriation of engineering notions was particularly highlighted by Domenico Guglielmini, who saw in the study of the nature of rivers the key for their control and improvement. A further facet was the growing distinction among the practitioners. In 16th-century Milan professional distinctions appeared in a grand scale cadastral survey of the whole state and in the establishment of a professional body of engineers-architects and land surveyors. It was not a peculiarly Italian trend. In the postscript some remarks are added to show that a partly similar differentiation was also taking place among E.G.R. Taylor's mathematical practitioners of Elizabethan England. (shrink)

Este artigo é uma reflexão sobre o processo de formação identitária do espiritismo a partir da análise de seu discurso fundador presente na obra de Allan Kardec (1804-1869). Para cumprir este objetivo, trabalhar-se-á com a hipótese de que tal processo acontece a partir de uma peculiar interação do espiritismo com três instâncias de conhecimento: a ciência, a filosofia e a religião. Através da análise do exemplo específico de como o espiritismo interpreta elementos da tradição cristã-católica, dando-lhes um significado renovado, pretende-se (...) demonstrar que neste jogo, o conceito de espiritismo se configura como um conceito híbrido, de caráter polissêmico, o qual aponta para o fato de que a nova doutrina e o movimento articulado em seu entorno nascem sob o signo da mediação. Tais reflexões indicariam que, ao fazerem referência à obra de Kardec como núcleo imaginário de identificação doutrinária, grupos das diversas tendências dentro do espiritismo contemporâneo podem encontrar relativas zonas de conforto para seu progressivo desenvolvimento. Palavras-chave: Espiritismo; Ciência; Filosofia; Religião; Fronteiras.This paper is a reflection about the identity formation process of spiritism from analysis of its founding speech present in Allan Kardec's work (1804-1869). To fulfill this aim, one will work with the hypothesis of that such process happens from a peculiar interaction of the spiritism with three instances of knowledge: the science, the philosophy and the religion. Through the analysis of the specific example of as the spiritism interprets elements of the Christian-catholic tradition, giving to them one renewed meaning, is intended to demonstrate that in this game, the spiritism concept if configures as a hybrid concept, of polissemic character, which points with respect to the fact of that the new doctrine and the movement articulated in its around are born under the sign of the mediation. Such reflections would indicate that, when making reference to the Kardec's work as imaginary nucleus of doctrinal identification, groups of the diverse trends inside of the contemporary spiritism can find relative zones of comfort for its gradual development Key words: Spiritism; Science; Philosophy; Religion; Boundaries. (shrink)

The United Kingdom is the first and so far only country to pass explicit legislation allowing for the licensed use of the new reproductive technology known as mitochondrial replacement therapy. The techniques used in this technology may prevent the transmission of mitochondrial DNA diseases, but they are controversial because they involve the manipulation of oocytes or embryos and the transfer of genetic material. Some commentators have even suggested that MRT constitutes germline genome modification. All eyes were on the United Kingdom (...) as the most likely location for the first MRT birth, so it was a shock when, on September 27, 2016, an announcement went out that the first baby to result from use of the intervention had already been born. In New York City, United States-based scientist John Zhang used maternal spindle transfer to generate five embryos for a woman carrying oocytes with deleterious mutations of the mitochondrial DNA. Zhang then shipped the only euploid embryo to Mexico, where it was transferred to the mother's uterus. Zhang's team's travel across international borders to carry out experimental procedures represents a form of scientific tourism that has not been properly ethically explored; it can, however, have seriously detrimental effects for developing countries. (shrink)

Every day, students from marginalized communities disproportionately face adversity and trauma. It is well documented that exposure to adverse childhood experiences can impact children's ability to focus, learn, and even regulate their emotions. Many schools, rather than providing multi-tiered systems of support to address the root causes of behavior, place these students at greater risk of experiencing health disparities through the use of exclusionary school discipline practices. ESDs not only deny students important educational opportunities, but also can compound existing social, (...) economic, and health inequities. Thus, ESD practices must be understood as more than simply impacting what happens in the classroom. Instead, they should be conceptualized as public health policies with far-reaching impacts on a child's lifelong health and well-being. Even though school discipline has largely been overlooked by the public health community, current reform efforts are one aspect of a holistic health justice framework.This article seeks to begin to bridge current gaps in the literature and public discourse by identifying key linkages between ESD practices and health. It then presents evidence-based design principles to ensure education policy is aligned with a health justice framework. And finally, it explores a specific school-based intervention, restorative justice. (shrink)

Resumen La literatura universal, se encuentra poblada de arquetípicos que comparten una condición de desamparo y marginalidad, siendo la literatura realista de la segunda mitad del siglo XIX la que constata y da cuenta de su condición. En un mismo sentido, también la Biblia presenta un sinnúmero de personajes similares, marcando un punto de inflexión al llamarlo bienaventurados. Así pues, el presente estudio bíblico-literario, se centra en el arquetipo de la “viuda pobre”, sosteniendo dicha ficción literaria es una clave interpretativa (...) de la realidad, a la luz de la teoría literaria de la Estética de la Recepción. El articulo estudia la “viuda pobre” como un imaginario cultural y estableciendo la recepción de dicho imaginario en los cuentos “El Chiflón del diablo” y “El pago” del escritor chileno Baldomero Lillo, demostrando cómo el dialogo entre cultura y Biblia representa un aporte a la comprensión de determinadas ficciones literarias como categorías antropológicas.Universal literature is crowded by archetypical characters who share abandonment and marginalization conditions, being second half 19,h century realistic literature that confirms and exposes those conditions. In that sense, The Holy Bible presents a number of those characters. Resides, it highlights a turning point, hence, The Beatitudes point out: “Blessed are the poor in spirit, for theirs is the kingdom of heaven”. Thus, the following biblical-literary study, centered in the “Poor widow” archetype, aims to the establishment of literary fiction as interpretative key of reality, under Wolfgang Iser Aesthetics Reception's theory as its methodology. The objective aims to postulate “Poor Widow” as a Cultural imaginary, and finally to establish the reception of that imaginary within the stories “El Chiflón del Diablo” and “El Pago” by the chilean writer Baldomero Lillo, demonstrating that the dialog between culture and The Holy Bible represents a contribution to some literary fiction s as anthropological categories. (shrink)

History and Decision in Heidegger’s Private Writings: The animal historicum and the Da-sein In this paper, we aim to reconstruct Heidegger’s critique of the modern conception of subjectivity, history and freedom, as it appears in his posthumous writings and in the Black Notebooks of the 1930’s and 1940’s. In order to do so, we will examine the meaning of decision ( Entscheidung ) and its links with the history of Be-ing ( Geschichte des Seyns ). Our first section will be (...) devoted to a critical reconstruction of Machenschaft as a symbol of our modern times. According to Heidegger, the Machenschaft represents a place in history where no new historical decisions can be made in any conceivable way, and humanity becomes an animal historicum. In spite of that, the way of a new beginning and a new decision concerning ourselves remains difficult but possible, a phenomenon that we analyze in our second section: how the essence of humanity can be transformed in Da-sein, but only if we think anew our relationship with being. (shrink)

This essay analyzes the functional explanation’s defence that G. A. Cohen advanced on the occasion of his updating of the main thesis of the historical materialism theory and suggests and alternative. Cohen put forward a law-like version of the functional explanation based on the dispositional features of some typical social science’s statements. This essay, on the contrary, advances a way for interpreting functional explanations as identity assertions in the extensionally vague –but no immediately intensional– contexts typical both of naive daily (...) explanations and folk sociology. (shrink)

The aim of this paper is to provide an appreciation of Michel Foucault’s The Order of Things reception, from the latest book by Ivan Domingues entitled “Foucault, a arqueologia e As palavras e as coisas: cinquenta anos depois” (Ed. UFMG, 2023). One of the scopes of the book is to examine the range of The Order of Things and its archaeological strategy to account for the presentation of the birth of human sciences, as well as its fragility and instability in (...) the face of a possible change in the disposition of knowledge. Or Episteme’s disposition, according to Foucault terminology, whose signs of change can be observed on the occasion of the advent, in the twentieth century, of Lacanian psychoanalysis, ethnology and structural linguistics. By privileging its repercussions, expansions and rectifications fifty years later, it is not intended to “correct” Foucault from an epistemological point of view, but to point out the fertility and power of his thoughts for posterity. It is about going through “fertile errors and anodyne truths” (DOMINGUES, 2020, p. 386). The bet is that possible gaps, errors or confusions identifiable by Foucault himself and by his critics at the time never invalidate the fertility of a discussion concerning human sciences, which were never the same after Foucault. (shrink)

The Hebrew Bible does not present the pleasure as a problem. Nevertheless, the relationship with Greek philosophical tradition made it possible to Jewish interpreters to relate their Sacred Book to the question of the pleasure. In Philo of Alexandria the Torah is directly involved in a radical opposition to hedonism. In this article, I observe the way this opposition takes place in Philo’s writing, and I suggest that it is an opposition of discourses motivated not only by the resistance to (...) the pleasure itself or by the commitment to philosophical tradition, but also by the necessity of preservation of the pertinence of the Book itself. Before approaching the Alexandrian’s works, I refer briefly to what is found on the pleasure in the Hebrew / Greek Bible, in the Letter to Aristeas and in 4 Maccabees. These readings will proportionate the observation of a process of change in Jewish writers’ relationship to the theme of pleasure. Moreover, it will make evident the specificity and complexity present in Philo’s treatment of this subject. (shrink)

Este artículo examina la correspondencia entre Martin Heidegger y el teólogocristiano Bernhard Welte, correspondencia publicada en 2003. Se pregunta por larelación intelectual que Heidegger tuvo con Welte. Distinguimos tres niveles: elinterés de Heidegger por la Teología; la lectura, por parte de Heidegger, de algunosescritos de Welte; y un caso de discusión concerniente a la interpretación deautores de la tradición filosófica y su lugar en la historia de la filosofía.This article analizes the correspondence between Martin Heidegger and theChristian theologian Bernhard Welte, (...) published in 2003. We inquire into theintelectual relation Heidegger had with Welte. Three levels are distinguished:Heidegger’s interest in Theology; Heidegger’s reading of some Welte’s texts; andone case of discussion regarding the interpretation of philosophers and theirplace in the history of philosophy. (shrink)

Can a lonely long-distance run instantiate a meditation? Based on personal experience with running, I develop an affirmative answer to this question. First, I distinguish contemplation from meditation, proposing that the former is a non-reflexive activity focused on the monitoring of one’s own body, and that the latter is a reflexive activity that includes a “self” in memories of episodes from the personal past as well as in episodic counterfactual thoughts and in episodic future thinking. Next, I suggest that meditation, (...) by its characteristics, promotes a distancing from the sensorimotor contingencies of the present and that such detachment is dependent on our linguistic abilities. Finally, I question whether these remarks shed light into the debate about the embodied status of language. (shrink)

In marxian economic theory value is an underlying magnitude. Hence Marx’s critics have denounced it systematically as a metaphysical hypothesis. This essay suggests a twofold justification strategy. First, puts forward value in intensional terms, as a social collection related to a social rule. second, analyzes transformation problem as an impossibility theorem.

This article aims to discuss the political philosophy of liberalism, from the critical analyses presented by Schmitt and Hegel The former bases his criticism on the perspective of "political existentialism"; the latter argues on the basis of the rationality of the modern State. Both stress the positive value of the State and criticize the negation of the politician which is advocated by liberalism.O artigo pretende apresentar a filosofia política do liberalismo a partir das análises críticas de Schmitt e de Hegel. (...) O primeiro fundamenta sua crítica de um ponto de vista do "existencialismo político"; o segundo, com base na racionalidade do Estado moderno. Ambos ressaltam o valor positivo do Estado e criticam a negação do político operada pelo liberalismo. (shrink)

O caráter comunitário da filosofia de Aristóteles resulta das diversas formas de análise da política que o filósofo apresenta na articulação dos seguintes aspectos: a tese de que o ser humano é um animal político; o modo como esta é realizada na comunidade política, na qual o logos se manifesta como atividade discursiva compartilhada; o cultivo de determinadas virtudes ético-políticas presentes na convivência humana, sobretudo, a amizade; a autossuficiência do cidadão e o seu vínculo com a autarquia da comunidade política. (...) A retomada de um moderno conceito de comunidade, na tentativa de reatualizar os princípios gerais do comunitarismo aristotélico, pode ser compatível com determinadas teses liberais, sobretudo a questão da liberdade (autonomia) individual e o fato do pluralismo ético e político nas sociedades modernas. The communal nature of Aristotle's philosophy results from the various forms of analysis of the politics the philosopher shows in the articulation of the following features: the thesis that man is a political animal; the way the political community is accomplished through this thesis, in which the logos itself manifests as a shared discoursive activity; the cultivation of certain ethical and political virtues present in the human companionship, above all, friendship; citizen self-sufficiency and its relationship with the autarchy of the political community. In an attempt to bring up to date the general principles of Aristotelian communitarianism, the resumption of a modern concept of community can be compatible with certain liberal theses, especially the issue of individual freedom (autonomy) and the fact of the ethical and political pluralism in the modern societies. (shrink)

No Discurso sobre as Ciências e as Artes, seu primeiro discurso, Rousseau defende a polêmica tese de que o progresso das ciências e das artes, contrariamente ao que pretendia o Iluminismo, estava contribuindo mais para a degeneração dos costumes e da sociedade do que para seu aperfeiçoamento. O Primeiro Discurso foi escrito em 1749, há quase 300 anos. Nesse período, a ciência e a nossa compreensão sobre ela mudaram profundamente. Mais importante, nesse período surgiu da ciência algo imprevisto para Rousseau (...) no Primeiro Discurso: a tecnologia moderna. A proposta deste trabalho é, pois, revisitar as críticas de Rousseau à ciência com um olhar contemporâneo, buscando avaliar o quanto daquelas críticas ainda faz sentido nos panoramas científico e social atuais. Para tanto, classificamos esquematicamente as críticas de Rousseau em dois grupos: as que acusam a inutilidade das ciências e as que acusam como nociva a sofisticação que as ciências produzem na sociedade. Defenderemos que o surgimento da tecnologia moderna tornou obsoletas as críticas quanto à inutilidade ao mesmo tempo que potencializou as críticas quanto à sofisticação. Assim, uma parte importante de suas críticas à ciência pode ser recuperada, vestida em nova roupagem e aplicada justamente na crítica à tecnologia.: In the Discourse on the Arts and Sciences, his first discourse, Rousseau supports the polemical thesis according to which the scientific and artistic progress were contributing more to moral degeneration than to the improvement of society. The First Discourse was written in 1749, almost 300 years ago. Since then, science and our understanding of it have changed completely. More important, in this period something new and unpredictable from Rousseau's view point has emerged from science: modern technology. In this essay, thus, we intend to review Rousseau's criticisms of science from a contemporary perspective to evaluate if they are still appropriate in face of our transformed society and science. To do so, we classify Rousseau's criticisms in two groups: those which claim that science is futile and those which blame science for the sophistication of society. We argue that the emergence of technology has become obsolete the criticisms of the first group meanwhile has made powerful those of the second group. Consequently, as we intend to show, an important part of his criticisms of science can be useful to criticize modern technology. Keywords: Science. Technology. Rousseau. (shrink)

This article examined the personal profiles of the Heads of Government of countries in South/North America and how they communicated with their audiences on institutional measures to contain COVID-19. Analyses were carried out on data collected from Twitter from November-2019 to November-2020. This study includes: i)quantitative analysis, measuring categories and emphases in the communication of tweets, retweets, likes, and comments on matters relevant to the pandemic; ii)qualitative analysis that allowed evaluating speeches to identify political interference and the effectiveness of communication (...) at critical moments of the pandemic. It was possible to infer that each president has his singularities and understanding about Social Media’s use as a more direct communication tool with his audience. It was also found that successful communication is not directly proportional to the volume of messages on Twitter, but to socio-political aspects and institutional leadership that can make a difference in Social Media in combating COVID-19. (shrink)

The aim of this paper is to examine the theoretical status of the hegelian concept of freedom as “being with oneself in one’s other”, as well as the mediation of the category of recognition in the relationship between the objective and subjective face that this concept portrays. In this perspective, no legitimate relations of domination and coercion are rejected on behalf of a intersubjective concept of freedom. The aim is also to highlight the important elements in the hegelian philosophy to (...) understand the meaning of freedom in the constitution of a social theory, which can be expressed in its approximation to the republicanism, in contemporary discussion of political and moral philosophy. (shrink)

Tras reconocer el papel decisivo que juega en el pensamiento husserliano la intersubjetividad en su estructura trascendental, y, respecto a la Einfühlung y la Fremderfahrung, el importante papel que desempeña la Umfiktion, el presente artículo desarrolla la posibilidad experiencial y de senti-do que supone ese extraño personaje que es la Voz Narrativa heterodiegética. En concreto, la Voz Narrativa como Otro subsidiario en el caso de que los personajes duerman o hayan muerto. Esto permite pensar al Testigo como dativo de manifestación (...) en off en soporte último del continuum de la fenomenalidad. Con ello, se trata de profundizar en la tesis husserliana acerca de la inmortalidad de la subjetividad trascendental y extraer algunas conclusiones metafísicas y éticas. El artículo se basa en un texto de Muñoz Molina en el que comentaba un pasaje de Al faro, de V. Woolf.Recognizing the decisive role in Husserl's thought of the intersubjectivity in its transcendental structure, and, for the Einfühlung and Fremderfahrung, the important role of Umfiktion, this article develops the experiential possibility and the possibility of meaning that assumes the Strange character who is the heterodiegetic Narrative Voice. Specifically, the narrative voice as subsidiary Other in the event that the characters sleep or have died. This suggests the Witness as dative of manifestation in off as last stand of the continuum of phenomenality. With this, it is deepening the Husserlian thesis about the immortality of transcendental subjectivity and draw some metaphysical and ethical conclusions. The article is based on a text by Muñoz Molina that commented a passage from To the Lighthouse, by Virginia Woolf. (shrink)

Our question, in this paper, is about the plausibility of the expressivist account of one’s self- attribution of mental states. More to the point, we will strictly follow the principle of charity as a mean to show that an expressivist philosopher can have good and reasonable answers to the set of objections put together in so called “Geach’s point”. Using this method, we hope to give enough evidences that an expressivist philosopher has enough resources to build a plausible explanation for (...) one’s attribution of mental states to herself. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Popular Autonomy and Imperial Power in Bartolus of Saxoferrato:An Intrinsic ConnectionFloriano Jonas CesarI. IntroductionBartolus of Saxoferrato is well known because of his ideas on the autonomy of the populus or civitas.1 He asserts that the populus can claim autonomous jurisdiction as a result not only of imperial concession but also of prescription, custom, or even eventual use on the ground of a de facto situation. Thus, the populus needs (...) no authorization from a superior, not even the emperor, to make its own laws. The idea of an autonomous populus did not originate with Bartolus, however. Marsilius of Padua had already worked out a quite developed theory about the authority of the whole body of the citizens to legislate.2 As opposed to the Aristotelian Marsilius, however, Bartolus bases his opinion about the populus essentially on the Corpus Iuris,3 though he knew at least the Politics and the Ethics too.4 What is important is not whether his knowledge of Aristotle [End Page 369] was immediate or through Giles of Rome's De Regimine Principum but that he proves his ideas basically by showing that they agree with certain authoritative texts and that he considers the Corpus Iuris, not Aristotle, as the proper authority to support his opinion on the populus.Such an emphasis on the autonomy of the civitas must not conceal the fact that, unlike Marsilius, Bartolus introduces the pope and the emperor alongside the populus as having jurisdiction of their own. Nor must the omnipresence of the Corpus Iuris hide the significance of the Bible in relation to the issue of the empire. Indeed he turns to the Scriptures not to substantiate the autonomy of the populus but to establish the divine origin of the royal (and papal) jurisdiction in general. Moreover, he uses them along with a particular interpretation of the popular origin of the empire to present the imperial jurisdiction as not subordinate to the populus.The concept of an autonomous civitas based in human premises, therefore, coexists in Bartolus with a notion of imperial power established by God, the former being inseparable from the latter, by virtue of his use of authorities. In fact Bartolus turns to the Corpus Iuris and the Scriptures not simply to illustrate but to substantiate his point of view. The authority of the Corpus Iuris, however, which supports his views on the populus, comes from the fact that emperor Justinian was its autor. But the Corpus Iuris is by the same token less authoritative than the Scriptures, whose author is God and which support the divine origin of the imperial power. Thus, working out a theory grounded on the authority of the Corpus Iuris, Bartolus also favors the base on which the imperial power was founded.The texts of interest here are the De Regimine Civitatis, De Guelphis et Gebellinis, and De Tyranno, where Bartolus more systematically presents his political ideas. In the De Regimine Civitatis he is concerned about "how many ways there are of governing a city,""which is the better way" and "which is the worst."5 The De Guelphis et Gebellinis treats both old and "recent" meanings of these nouns, whether these factions are licit, and the criteria to prove to which one belongs. At last the De Tyranno explains the origin of the word and the characteristics of the tyrant. Having discussed if there can be tyrant in a neighbourhood, household, and city, Bartolus divides the tyrants in the civitas into manifest, concealed, and tacit, and discusses whether their acts are valid. In tackling all of these issues, he turns to different sorts of proof—several authorities, including the Corpus Iuris, Scriptures, Aristotle, Giles of Rome, Gregory I, and Aquinas, as well as the jurisdictions of the populus, pope, and emperor. [End Page 370] This essay shall refer mainly to these treatises, while picking up, from other works, any additional instructive elements.Although Bartolus is particularly concerned about the de facto autonomous Italian cities in his time, his defense of their autonomy lies in arguments, and he has clear rules which define a valid form of argumentation. He generally considers that to prove a point means to show that... (shrink)

Fenomenologia e Educação na perspectiva de Creusa Capalbo Resumo: Creusa Capalbo fez seu doutorado em Filosofia na Universidade Católica de Louvain. Faleceu em 2017, aos 83 anos, e deixou uma obra centrada na meditação sobre Fenomenologia e Ciências Humanas. Editou um livro com esse título, cujo sexto capítulo aborda o tema Fenomenologia e Educação. Mostrando invulgar erudição e fazendo a crítica de pensadores que reduzem a educação à adequação ou à revolta contra a sociedade industrial, Creusa Capalbo entende que o (...) papel da educação é o de propiciar a introdução de valores que assegurem a realização do bem comum. Inspira-se, para tanto, nas meditações exponenciais de Husserl, Scheler, Buber, dentre outros autores. Retomando as meditações desses pensadores, Creusa Capalbo realiza um percurso admirável, sublinhando sua fidelidade ao tema da Filosofia da Educação.Palavras-chave: Fenomenologia; Crítica filosófica; Educação; Bem-comum. Phenomenology and Education from Creusa Capalbo’s perspective: Creusa Capalbo did her PHD in Philosophy at the Catholic University of Louvain. She died in 2017, at the age of 83, and her work reflects the Phenomenology and the Human Sciences. In fact, she edited a book with that title, whose sixth chapter accounts the topics of Phenomenology and Education. Creusa Capalbo, with a lot of scholarship and criticizing the philosophers who reduce education to adequacy or to conflict against industrial society, she defends an education with values that support the realization of the common good. For this, she was inspired, among other philosophers, by Husserl’s, Scheler’s and Buber’s ideas. Resuming their thoughts, Creusa Capalbo did a great way, emphasizing her fidelity to the Philosophy of Education.Key Words: Phenomenology; Philosophical criticism; Education; Common good. Phénoménologie et Éducation dans la perspective de Creusa Capalbo Résumé: Creusa Capalbo a fait son doctorat en Philosophie dans l'Université Catholique de Louvain. Elle est décédée à 2017, avec 83 années, et elle a laissé une oeuvre axée sur la méditation au sujet de la Phénoménologie et les Sciences Humaines. Elle a publié un livre avec ce même titre, dont le 6ème chapitre étudie le sujet: Phénoménologie et Éducation. Sa remarcable érudition et sa critique des philosophes contemporains qui circonscrivent l'éducation soit à l'adéquation, soit à la révolte contre la société industrielle, l'amenèrent a affirmer que le rôle de l´éducation est celui de favoriser l'introduction dans la société des valeurs qui puissent assurér la réalisation du bien commun. Elle s'inspire, dans la proposition de cette perspective, dans les méditations de Husserl, Scheller, Buber, parmi d'autres penseurs, et elle réalise un parcours admirable, qui souligne sa fidélité au sujet de la philosophie de l'éducation.Mots clés: Phénoménologie; Critique philosophique; Éducation; Bien commun. Data de registro: 20/08/2020Data de aceite: 30/11/2020. (shrink)

SANDEL, Michael: The Tyranny of Merit. What’s Become of the Common Good?

El objetivo de este artículo es presentar las características principales de la propuesta estética del director alemán Thomas Ostermeier (Soltau, 1968), poco conocido en el contexto peruano, pero de gran vigencia en el panorama actual de la dirección europea. Ostermeier es director artístico del Schaubühne am Lehniner Platz de Berlín y ganador del Leone d’oro por la carrera artística de la Bienal de Venecia. Asimismo, ha puesto en escena casi medio centenar de obras tanto de autores clásicos como contemporáneos. El (...) presente trabajo está dividido en dos secciones. En la primera se expone el desarrollo de la dirección teatral en Alemania a partir de una revisión bibliográfica, con el objetivo de acercar al lector al conocimiento de dicha tradición, desde el s. XVI hasta inicios del s. XXI, y brindarle el contexto adecuado para la comprensión de la sección siguiente. En la segunda, en cambio, se analiza el caso del director alemán, tomando como referencia la producción crítica alemana e italiana, y los propios escritos del artista. Nuestra hipótesis es que la poética de Ostermeier (nuevo realismo) responde a algunas de las preocupaciones históricas de la dirección alemana: atención a la actuación, metodología inductiva de trabajo y compromiso político. (shrink)

O propósito deste artigo é analisar as relações de Rawls com o pensamento político de Hegel – considerado pelo primeiro como um “liberalismo da liberdade” – no que diz respeito ao tema da reconciliação. Primeiramente, vamos analisar o conceito hegeliano de reconciliação. Em segundo lugar, procederemos a uma leitura de alguns aspectos da teoria rawlsiana a partir deste conceito para, finalmente, destacar a valorização do mesmo na obra de Rawls. Tratase, portanto, de verificar de que forma a recepção crítica do (...) tema hegeliano da reconciliação pode estimular um ajuste do liberalismo político às exigências da realidade histórica das sociedades liberais modernas, cobrindo, assim, um déficit do liberalismo político em relação às críticas comunitaristas, sobretudo, a questão do normativismo abstrato. PALAVRAS-CHAVE – Hegelianismo. Liberalismo. Liberdade. Reconciliação. ABSTRACT The purpose of this article is to analyze the relations between Rawls and Hegel’s political thought – considered by the former as a “liberalism of freedom” – regarding the theme of reconciliation. Firstly, we will analyze the Hegelian concept of reconciliation. Secondly, we will proceed to a reading of some aspects of the Rawlsian theory based in that concept, in order to eventually underscore its value in Rawls’ work. Therefore, the article verifies in which way the critical reception of the Hegelian theme of reconciliation can stimulate an adjustment of the political liberalism to the demands of the historical reality of modern liberal societies, covering, in this manner, a deficit of political liberalism in relation to communitarian criticisms, especially, the question of abstract normativism. KEY WORDS – Hegelianism. Liberalism. Freedom. Reconciliation. (shrink)

Este artigo procura examinar a avaliação de Rawls acerca de alguns aspectos da filosofia política de Hegel. Rawls interpreta Hegel como um liberal de mente moderadamente reformista, e seu liberalismo é um importante exemplar na história do liberalismo da liberdade. Pretendemos, primeiramente, examinar o estatuto do liberalismo de Hegel, particularmente a questão da liberdade individual. Em segundo lugar, apresentamos alguns aspectos do entendimento de Rawls acerca deste liberalismo. A plausibilidade da filosofia política de Hegel é questionada, quando Rawls analisa a (...) sua possível contribuição à luz do liberalismo político. PALAVRAS-CHAVE – Liberalismo. Liberdade. Liberalismo politico. Hegelianismo. ABSTRACT This article seeks to examine Ralws’s evaluation about some features of Hegel’s political philosophy. Rawls interprets Hegel as a liberal, with a moderately reforming mind, and his liberalism is an important exemplar in the history of liberalism of freedom. We intend, first, to examine Hegel’s liberalism statute, particularly the individual freedom issue. Second, we present some aspects of Rawls’s understanding about this liberalism. Hegel’s political philosophy plausibility is questioned, when Rawls analyses his possible contribution in the light of political liberalism. KEY WORDS – Liberalism. Freedom. Political liberalism. Hegelianism. (shrink)

This paper analyzes Francis Bacon’s observations on institutions for the advancement of knowledge and technical innovation. Early references to establishments for the promotion of knowledge can be found initial in Bacon’s early works, in the 1590s. Bacon’s journey to France in the second half of the1570s played a role in shaping these early conceptions. In particular, Bacon was likely acquainted with Jaques Gohory’s Lycium philosophal and Nicholas Houel’s Maison de Charité Chrétienne. In the period following the composition of The Advancement (...) of Learning (1605), Francis Bacon focused his attention on the foundation of a college for inventors. Practical plans for the establishment of a college were discussed in the Commentarius solutus (1608). Bacon’s proposals addressed his general concerns for the production of technological innovation in Stuart society; both the college of the Commentarius and the imaginary institution of Salomon’s House in the New Atlantis (1626) can be seen as inventor’s utopias, where innovators are freed from the pressures of the world of crafts. Analogous continental project likely inspired such institutions. Again, the case of France may be relevant; around the time of Bacon’s proposals for his college, Henri IV was actively fostering collaboration among skilled inventors under royal patronage, and outside the strict control of the guild system. (shrink)

El presente artículo trata de presentar los modelos teóricos de Axel Honneth y Adela Cortina —teoría de la lucha por el reconocimiento y ética de la razón cordial, respectivamente— como una respuesta crítica a algunas deficiencias localizadas en la teoría de la acción comunicativa y la ética del discurso habermasiana. Tras exponer los elementos más importantes de los modelos de Habermas, sistematizaré algunos de los problemas fundamentales que se derivan de ellos. En segundo lugar, reconstruiré el significado de la teoría (...) de la lucha por el reconocimiento en el sentido de una superación de la dicotómica separación habermasiana entre sistema y mundo de la vida; para realizar, en tercer lugar, una exposición de la ética de la razón cordial entendida como correctivo tanto al excesivo procedimentalismo de la ética discursiva, como a la negativa habermasiana a incluir también la coordinación comunicativa de las acciones en ámbitos considerados sistémicos.This paper attempts to present the conceptual frameworks proposed by Axel Honneth and Adela Cortina —theory of the struggle for recognition and ethics of cordial reason, respectively— as a critical response to certain deficiencies of Habermas´s theory of communicative action and discourse ethics. Firstly the key elements of Habermas´s theory of communicative action and discourse ethics will be presented, as well as some of its main problems. Secondly the meaning of Honneth´s theory of the struggle for recognition will be reconstructed as an overcoming of one of this problem, namely the Habermasian strict distinction between system and lifeworld. Thirdly the sense of Cortina´s ethics of cordial reason will be presented as a corrective to Habermas´s proceduralism, as well as to the exclusion of communicative rationality from systemic spheres. (shrink)

In this article, I am starting with a question which many years ago was at the center of the debate on structuralism. Are structures to be found in the object or in the subject ? If we take one of the famous analyses by Jakobson, we ascertain that as long as attention is brought to bear on the graphemic or phonological elements, or on rhymes and accents, then the objectivity of the examination is incontestable. The absolute or relative computation of (...) phonemes or groups of phonemes and the specification of their place in the text are independent of the critic's subjectivity. Subjectivity begins to impose itself when categories like "abstract" and "concrete" or "metaphor" and "symbol" are introduced, and even more so when these categories are grouped into classes the denomination of which does not have its basis in the data offered by the text but in nomenclative schemata developed by the critic . Cesare Segre, director of the Institute of Romance Philology at the University of Pavia and president of the International Association of Semiotic Studies, is coeditor of the journals Strumenti Critici and Medioevo Romanza and the series Critica e Filologia. His principal works of linguistic and semiotic criticism are Lingua, stile e società, Esperienze ariosteche, Semiotics and Literary Criticism , I metodi attuali della critica in Italia , La tradizione della Chanson de Roland, and Le strutture e il tempo . His editions of old Italian and French texts are Fornival's Li bestiaires d'Amours, Ariosto's Orlando Furioso, Giamboni's Libro de' Vizi e delle Virtudi, and the Chanson de Roland. "Narrative Structures and Literary History" originally appeared in Strumenti Critici . His contribution to Critical Inquiry, "Culture and Modeling Systems," appeared in Spring 1978. Rebecca West's previous contribution to Critical Inquiry was the translation of Guilio Carlo Argan's "Ideology and Iconology". (shrink)

RESUMO Neste artigo, objetivamos explorar os cruzamentos entre as lutas empreendidas por Michel Foucault no início dos anos setenta e o desenvolvimento de conceitos, como os de sobressaber e sobrepoder no curso "Théories et institutions pénales", a fim de entender como a insurreição dos saberes sujeitados, mencionada em "Il faut défendre la société", pode ser também identificada nos movimentos operários e em outras formas de luta, diante do excesso de saber posto ao serviço da concentração e burocratização do poder. Propomo-nos (...) analisar ainda os desdobramentos teóricos da dinástica do saber, tratada em "Théories et institutions pénales" e em passagens de "Dits et écrits", principalmente pela sua diferença em relação à leitura althusseriana do conceito de ideologia. Nesse sentido, pretendemos indicar até que ponto o permanente afastamento foucaultiano do conceito de ideologia no começo dos anos setenta permitiu-lhe isolar a ideia de dinástica do saber como uma primeira delimitação da analítica do poder. ABSTRACT In this paper we aim to explore the intersections between the struggles undertaken by Michel Foucault in the early seventies and the development of concepts such as over-learn and over- power in the course "Théories et Institutions pénales", in order to understand how the insurrection of subjected knowledges, mentioned in "Il faut défendre la société", can also be identified in labor movements and in other forms of clash, before the excessive knowledge put at the service of concentration and bureaucratization of power. We propose further examination on the theoretical developments of the dynastics of knowledge mentioned in "Théories et Institutions pénales" and in passages from "Dits et écrits", mainly because of its difference from Althusser's reading of that ideology concept. We intend to show to what extent the permanent removal of Foucault's ideology concept in the early seventies allowed him to isolate the dynastics of knowledge idea as a first delimitation of the analytics of power. (shrink)

Ever since Aristotle, ontology has been assumed to have a single meaning. Classic ontology branched into three directions established by Kant--the three chief manifestations of reality: cosmology, psychology, and theology--and in its quality of pure ontology became the study exclusively of being. On the other hand, the three dialectical branches have been losing their validity and are being replaced by regional ontologies which take explicit account of their several objects. Four territories today present themselves for intensive speculative cultivation; quantity, matter, (...) life, and spirit. Theology has returned to its classic position at the side of pure ontology. The ideas of object and of concept are radically opposite, but nevertheless are closely related in the context of knowledge; an object is the source of a concept. A concept is formed by one or several objective instances, but does not include all of them; there are more or less determinate objects, some of which have undergone conceptual modification while others remain quite obscure, all of which indicates that the world of reality is not so evident or firm as it appears to common sense. The ideas of being and of objects bring us again to the consideration of the metaphysical theme of the individual. Neither being nor object is the concrete individual; the problem of the individual remains involved in the whole problem of substance as it was discussed in classic metaphysics, because it was completely grounded in this metaphysics and is best discussed and appreciated as the problem of the incommunicable and subsistent. Regional ontology, in fixing its attention entirely on the object, thereby limits itself and makes clear its methodological orientation. Regional ontology by no means is to be considered as a theory of science; any theory, concrete or general is subject to a synthetic process in which facts and proofs immediately given incorporate the theory into the patrimony and positive achievements of intelligence. A theory is a scientific synthesis, and although its fundamental role is logical, its origin implies experimental functions. Regional ontology can be considered as a theory of objects, but its validation does not come from science itself; rather, it is the validation of scientific facts. Ontology might be called a theory a priori, but in that case the terms "theory" and "a priori" would be contradictory since the former requires experience and the latter renounces all experimental data. Ontology operates by means of general essences which objects of the same denomination have in common; thus we speak of the realm of quantity, the realm of matter, the realm of life, and the realm of spirit. The mathematical as well as the natural, biological, and spiritual sciences clearly have different objective planes which correspond to different ontological categories, which are foreign to the experiencing subject because it knows them only concretely as phenomena. The metaphysical basis of mathematics is quantity, a real accident of matter. Quantity examined according to the ontology of mathematics arises from matter, finding its origin in matter as the quality related to form. The ontology of the physicochemical sciences is concerned with the contents of quantity, with the internal object by which quantity is numbered and given its nature. Matter presents a problem to philosophy no less important than the problem it presents to the sciences whose data are mere approximations to matter. Natural sciences which seem very intelligible resolve themselves into a morass of questions when one tries to reduce them to science strictly so-called. In present-day philosophy we say that the nature and structure of objects and beings, both inorganic and organic, are in practice external to human action, taking "human" in the sense of spiritual being. The instability of living being, in contrast to the internal equilibrium of inanimate being, makes it appear less intelligible. On the plane of ontology of life, man is the central problem, even though he is one of the most definite and individualized of beings. Man's life culminates in freedom, which makes man a responsible being, in this respect resembling God. Though less unknown than mathematical, material, and biological objects, mental objects are more difficult and involve subtle and risky problems. The first great phenomenon offered to the philosophy which penetrates the field of the ontology of the social sciences is the identity between the object and the subject, since the subject, who as far as possible refers systematically to the pure object, continually treads the boundary of reality and arrives at himself; that is, the inquiring subject becomes simultaneously the object investigated--a kind of cognitive identity possible in reflection. The second problem of this field of philosophy is the consideration of "I" as absolutely empty of objectivity. For contemporary philosophy, spirit is the world of values, and it is not so important to determine the pure reality of spirit as to understand its life, its activity, and its specific manifestation which is the world of culture. The social sciences deal with man as a spiritual being, and with the facts of culture. The values produced by culture constitute a hierarchy which goes from the most humble to the most elevated, from plain economic interest to an intense desire for God. Culture is produced by the objectification of values; spirit becomes fixed in certain entities which are cultural objects: a theory, a machine, a concert. Man acts as the creator of a culture, but the culture in turn spiritually actuates and nourishes him. The sciences of spirit go from signs to their meaning, from the expression to the living. The point of departure in historical knowledge is our own vital experience, the very life which flows within us. Only life understands life. Here we find the reason why culture indicates the maximum expression of life; in culture, man contemplates himself, and in himself he contemplates all the beings of creation. (shrink)

Procuramos apresentar a via em direção ao sagrado trilhada por Dora Ferreira da Silva, poetisa brasileira contemporânea, partindo de uma aproximação aos mitos gregos e chegando à mística cristã para expressar sua experiência do sagrado. A busca de Dora é um dos aspectos da meditação sobre o sagrado que marcou as indagações da "Escola de Sao Paulo", grupo de poetas, escritores, artistas e filósofos que se caracterizou por uma interpretação crítica do mundo e da cultura atuais. We try to present (...) the way to the sacred tried by Dora Ferreira da Silva, Brazilian contemporary poetess. She begins his search by an approach to the Greek mythology and she arrives at the Christian mysticism to express the experience of the Holy. Dora's search is an aspect of the research about the sacred that characterizes the "School of São Paulo", group of poets, philosophers, artists that lives at São Paulo, Brazil, and that is characterized by your critical interpretation of the world and the contemporary culture. (shrink)

The truth-making principle is one of the main subjects in contemporary meta- physics, and this paper is an elementar exposition of the main issues of the on-going debate. I will proceed as follows. First, I will expose the basics, including the principle’s range, the main kinds of truth-making, the main interpretations of the principle, and some applications. Second, I will expose some technical issues about ontological commitment, reification, necessity, reality, and truth.

Muito se tem falado acerca de avaliação unitária do que é publicado, mas pouco se tem discutido acerca dos veículos que asseguram todo o processo de avaliação. Trata-se de um interesse ingente da época – e interesse parece uma roupa bem mais leve para encobrir a palavra moda – que recai sobre a cientometria, que é o Cíclope que domina e percorre o grande domínio da produção científica atual. Sua ingente tarefa é metrificar essa produção científica pelo número de citações. (...) Mas esse Cíclope não poderia estar a fazer seus trabalhos de modo tão incansável nas oficinas do norte do globo terrestre, forjando incansavelmente números sobre números, coletando citações de citações, erigindo estatísticas e mais estatísticas, sem que os resultados de seus esforços não desabassem pesadamente sobre a pós-graduação brasileira. Não se precisa ir longe para entender fenomenologicamente esse processo, nem se precisa vasculhar a bibliografia especializada em busca de alguma explicação complicada e abstrata. Basta olharmos as lives recentes do período da pandemia, de 2020, e se perguntar por que brotaram em tão grande número, e por que tantas pessoas com perfil especializado acorreram às suas discussões. No final das contas, em um processo de avaliação sem coparticipação, elas foram o único modo de expressão e organização espontânea de grupos de pesquisa muito bem enraizados e que têm levado à frente a produção científica do país há décadas. Foram esses grupos que se organizaram, espontaneamente, para dar vazão à própria voz, e para dizer que passarão a ser avaliados por critérios que nunca nortearam a própria produção. É claro que se pode argumentar que os critérios de avaliação da produção científica sempre podem e devem ser alterados, e que sempre o foram historicamente. De qualquer modo, haveria de se discutir seriamente se o critério aplicável a um quadriênio poderia ser definido no final desse quadriênio, quando todas as opções editoriais, por parte dos periódicos, e de escolha de veiculação, por parte dos pesquisadores, já foram feitas, e se encontram cimentadas e encerradas. Também seria importante discutir se deve haver um mínimo de continuidade na passagem de um sistema de avaliação a outro, e qual seria o tempo adequado de adaptação aos futuros novos critérios que viessem a ser adotados. Fatores simples e imediatos da produção científica, bem assentados há tempos, parecem escapar à CAPES: que o impacto de trabalhos na área básica das ciências é bem diferente do impacto de artigos nas áreas que delas se ramificam; que algumas pesquisas tem interesse específico ou fortemente regional, justamente porque resolvem problemas acentuadamente aderidos a um contexto; que a língua em que se publicam trabalhos deve atender à integração e à formação de uma grande comunidade de pesquisadores; que a forte presença de artigos internacionais em um periódico pode expressar a força desse veículo, mas também pode indicar que ele atende principalmente interesses de pesquisa alheios à comunidade nacional, deixando de parte a missão de fortalecer o seu núcleo de pesquisadores, etc. E isso é apenas uma parte da história. Ainda caberia perguntar, no tocante à avidez de cientometria, qual o conúbio de interesses que ela atende: quem recolhe esses dados; com que interesses o faz; como seleciona e padroniza os dados que divulga; como os disponibiliza; como vende o seu acesso; como determina políticas de produção do conhecimento científico ao assim proceder, etc. Uma coisa é certa, todo esse conjunto de questões passa ao largo de nossos gestores, preocupados em avaliar os PPG’s a partir da produção atomizada de seus pesquisadores. Os periódicos, que são o veículo da produção, nunca entraram em questão. Altamente penalizados com todas as políticas que visam avaliá-los, nunca foram convidados a participar desse debate. Na visão de cima para baixo, são o polo passivo, lábil, sempre pronto a se adequar aos supostos objetivos maiores que os ultrapassam. É notável como os periódicos, que sobrevivem em sua maior parte por si próprios, são tratados como algo de pouca monta, como se fosse indiferente a sua contribuição na divulgação do conhecimento científico. Eles são vistos como um produto da evolução em sua concepção mais crua: estabeleçamos os critérios e que sobrevivam os melhores. Muito deveria e deve ser falado sobre uma política para os periódicos, mas, para não ficarmos em lamentações nesse fechamento de quadriênio, vamos entrar no terreno dos avaliadores, para averiguar a consistência da proposta de quem nos avalia. Sob muitos ângulos que se analise, sempre será direto argumentar que o fator de impacto – principal critério erigido para o encerrado quadriênio – é uma métrica importante para a avaliação. Concedamos superficialmente que isso é pertinente para avaliar a produção unitária de cada pesquisador. Muita gente imposta a voz para nos advertir sobre o quão responsável é proceder de tal modo. Ainda assim caberia a pertinente pergunta: Em que o fator de impacto seria útil não para se avaliar a importância de um periódico, mas para uma agência estimular e aprimorar a veiculação da produção do conhecimento científico? Pode um periódico que não veicula a produção em área básica ser avaliado em nível de igualdade com outro que tem esse perfil? Se um periódico centra seus esforços em uma subárea restrita de conhecimento, pode ele ser subavaliado por ter esse recorte editorial? Para entramos no terreno prescritivo, sempre perigoso para a vida da ciência, também podemos indagar: “Deve” um periódico publicar maiormente (nota bene, essa é uma questão para o avaliador, e só ele, responder) os assuntos que reconhecidamente têm tendência a ter um maior fator de impacto? “Deve” um periódico ter como sua missão editorial prioritária publicar artigos com alto fator de impacto, e se organizar para tanto, uma vez que isso passa a medir sua excelência? E indo mais além, e penetrando no fulcro do processo de avaliação, também é pertinente perguntar: Se o fator de impacto é o do artigo citado, pode um pesquisador, que tenha publicado em um periódico de alto fator de impacto, ser bem avaliado justamente pelos outros artigos que ali se encontram e que erigiram aquele fator de impacto? Um artigo de pequeno fator de impacto, publicado junto com outro de elevado fator de impacto, pode receber a métrica que seria atribuída ao periódico? Pode, por fim, o periódico ser responsabilizado por uma métrica geral que será atribuída a cada pesquisador? Fundamentalmente é preciso se perguntar: Em que essa medida aprimora e melhora o processo de avaliação? De que modo ela ajusta os critérios de justiça, para ter um processo mais equitativo para todos os envolvidos? Em que parte das decisões tomadas para o encerrado quadriênio alguém deixou um mínimo expediente concreto voltado para valorizar e aprimorar a contribuição dos veículos que asseguram a mediação de todo o processo, a saber, os periódicos? Para evitar fazer um Qualis dos Artigos, decidiu-se fazer um Qualis dos Periódicos, e agora nos encontramos em um momento em que essa proposta exibe toda a sua inconsistência para os mediadores, porque ela descentra o editor com questões alheias à veiculação do conhecimento científico. E de maneira irracional, sem direito à instância de apelação, sem um necessário norte estabelecido antes dos crivos orientadores do processo, nos entregaremos agora a um processo de avaliação decidido ao final do decurso do quadriênio, e que, para salvar mais um herói internacional, a ciclópica cientometria, desconsidera todo o esforço histórico dos periódicos para veicular e publicizar a produção científica no país. Isso posto, passemos então à apresentação do septuagésimo segundo número, que sobreviveu a esse quadriênio, e viçou em terreno impróprio, contra todas as regras, antieuclidianamente. [...]. (shrink)

Pretende-se situar os momentos determinantes que dão sustentação à proposta de Levinas, elaborada ao longo de sua leitura de Heidegger, no sentido de romper com o pensamento do ser e propor um pensamento do Outro. A leitura de Levinas, como se pretende demonstrar, é atravessada, desde o seu início, pelo fio condutor de uma problematização da pretendida abertura para fora de si mesmo, na qual o Dasein heideggeriano quer se afirmar para além de toda autoconfirmação inerente às filosofias da consciência. (...) PALAVRAS-CHAVE – Alteridade. Dasein. Heidegger. Levinas. ABSTRACT This article seeks to situate the decisive moments that support Levinas’s proposal, elaborated throughout his reading of Heidegger, insofar as it breaks away from the thought of Being and proposes a thought of the Other. Levinas’s reading, it is argued, is marked from the beginning by the leading motif of a problematization of the supposed openness out of itself, in which the Heideggerian Dasein claims to affirm itself beyond all self-confirmation inherent in philosophies of consciousness. KEY WORDS – Alterity. Dasein. Heidegger. Levinas. (shrink)