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

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

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

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

The critiques against the concept of subject or the philosophy of subjectivity are very clear in the writings of Nietzsche. Despite these critiques, we can ask whether they result in overcoming the notion of subject or in a simple change of this conception, with the conservation of the general assumptions of a philosophy of subjectivity. In this article, which focuses on the aspect of multiplicity, we investigated whether the rejection of the unity of the subject is sufficient to reject also (...) the philosophy of subjectivity. We also showed that the Nietzschean critiques against the subject are very close to the criticism presented by the French philosopher and psychologist Théodule Ribot at his effort to the formation of an experimental psychology, without metaphysics. (shrink)

The protection of rare species abounds with scientific and ethical considerations. An ethical dilemma can emerge when the life of one species is valued higher than that of another, and so we discuss the basis of ranking, protection, and valuation of plants and animals. A duty to protect rare species exists in this age of great losses to plant and animal life, but the scientific and public communities are not always in agreement regarding what species deserve protection. Using a case (...) study, we illustrate how the decision to kill beavers to protect a rare plant and rare animals found in a tidewater creek demanded an ecological ethic approach. We present the concept of a" conservation mediator" and how its use may help find a common ground between stakeholders and decision-makers in similar situations. (shrink)

Resumo: Pretende-se neste artigo analisar a noção nietzschiana de filósofo do futuro e sua contribuição para o surgimento do novo homem, tendo em vista, prioritariamente, Além de bem e mal. Para tanto, iniciaremos analisando de que forma esta obra pode ser considerada, segundo a pretensão de seu autor, como uma crítica da modernidade e, consequentemente, de que forma ela se constitui como o manifesto de uma tarefa que Nietzsche define como própria dos filósofos do futuro: a superação do passado, ou (...) seja, das formas metafísicas, dogmáticas e ascéticas que orientaram a filosofia ao longo da história, por meio dos “trabalhadores filosóficos”, que agora devem ceder lugar aos autênticos filósofos, cujas lentes fisiopsicológicas examinam o pensamento como sintoma da saúde ou da doença de seus autores. Com isso, Nietzsche substitui a antiga tarefa do filósofo por uma nova missão. Com essa reflexão, acredita-se margear alguns dos problemas centrais da pesquisa do homenageado desse dossiê, prof. Wilson Antonio Frezzatti Jr.: This paper intends to analyze the Nietzschean notion of philosopher of the future and its contribution to the emergence of the new man, having in mind, primarily, Beyond good and evil. In order to do so, we will begin by analyzing how this work can be considered, according to the author’s intention, as a critique of modernity and, consequently, in what way it constitutes the manifesto of a task that Nietzsche defines as proper to the philosophers of the future: the overcoming of the past, that is, of the metaphysical, dogmatic and ascetic forms that have guided philosophy throughout history, through the “philosophical workers”, who must now give way to authentic philosophers, whose physiopsychological lenses examine thought as symptom of the health or illness of its authors. With this, Nietzsche replaces the philosopher’s old task with a new mission. With this reflection, it is believed that some of the central problems of the research of the honoree of this dossier, prof. Wilson Antonio Frezzatti Jr., are bordered. (shrink)

As is well known, Kant presents several versions of the Categorical Imperative in the Groundwork for the Metaphysics of Morals. Traditionally readers have focused on the “universal law” formulation of his famous moral principle. Friends of Kant have found in the FUL an appealingly formal and seemingly rigorous criterion for right action, while foes have found in it a convenient whipping boy. Recently, however, much attention has shifted to the “humanity” formulation of the Categorical Imperative. The shift is motivated partly (...) by a general exhaustion with the FUL and the problems it generates—for example, the emptiness charge, as well as the problem of false positives and false negatives—as well as by a widely accepted commitment to the general idea that every human being is worthy of respect. Scholars such as Thomas E. Hill, Jr., Christine Korsgaard, and Allen Wood have greatly enriched our understanding of Kant’s work by emphasizing the role of the FH in his moral theory. (shrink)

Quantum mechanics (QM) is a favorite area of physics to feature in “science and religion” discussions. We argue that this is at least partly because the arcane results of QM can be deployed to make big theological claims by the linguistic sleight of hand of “register switching”—sliding imperceptibly from technical into everyday language using the same vocabulary. We clarify the discussion by deploying the formal mapping of QM into classical statistical mechanics (CSM) via the mathematical device of “Wick rotation.” This (...) equivalence between QM and CSM suggests caution in claiming distinctiveness for quantum theologizing. After outlining two areas in which quantum insights nevertheless resonate with longstanding themes in theological reflection (hiddenness and visualizability), we suggest that both QM and CSM point to a theology of science in which scientists participate in the divine gaze on creation as imago Dei. (shrink)

Drawing on 75 semi-structured qualitative interviews with Arab, South Asian, and Black Muslim women social justice activists, ages 18–30 years, organizing in the United States and the United Kingdom, I theorize their experiences as the basis of the matrix of gendered Islamophobia. Building upon Jasmine Zine’s concept of gendered Islamophobia, I synthesize this concept with Patricia Hill Collins’s theory of the matrix of domination to give a more in-depth and nuanced structure of how gendered Islamophobia operates and is resisted by (...) Muslim women activists. This article identifies the overlapping configurations of power that affect Muslim women’s lives through structural, disciplinary, hegemonic, and interpersonal domains, countering reductionist accounts of Islamophobia as a universalized, unvariegated social force impacting all Muslims in similar ways. Instead, the matrix of gendered Islamophobia locates Islamophobia within shifting axes of oppression that are simultaneously structured along the lines of gender, race, class, sexuality, and citizenship. The findings of this research reveal a dialectical relationship between Muslim women’s oppression and simultaneous contestation of gendered Islamophobia via their collective remaking of alternative ideas, politics, discourses, and organizing practices. (shrink)

There is little or no general agreement about what researchers should focus on when studying consciousness. The most active scientific studies often use the methods of Cognitive Neuroscience and focus mainly on vision. Other aspects and contents of consciousness, namely thoughts and emotions, are much less studied, possibly leading to a biased view of what consciousness is and how it works. In this essay we describe what we call a referential nucleus, implicit in much of consciousness research. In this context, (...) 'consciousness' refers to reportable content experienced by living individuals. We then discuss the philosophical concept of a phenomenal world and another contemporary view that conscious experience involves, besides integration of information in the brain, participation in action-perception cycles in a natural, social and cultural environment. These views imply a need to reconceptualize 'qualia'as the con-scious aspect of subjective experiences, thus stating properties of consciousness that pose serious challenges to an exclusive approach via Cognitive Neuroscience, because experimental settings oversim-plify conscious experiences, narrowing them to fragments correlated with measured brain activity and behaviour. In conclusion we argue that a science of consciousness requires a broad interdisciplinary range of research, including qualitative methods from the Human Sciences. (shrink)

Essays that put noted political thinkers of the past—including Plato, Machiavelli, Hobbes, Wollstonecraft, Marx, and Confucius—in dialogue with current environmental political theory. Contemporary environmental political theory considers the implications of the environmental crisis for such political concepts as rights, citizenship, justice, democracy, the state, race, class, and gender. As the field has matured, scholars have begun to explore connections between Green Theory and such canonical political thinkers as Plato, Machiavelli, Locke, and Marx. The essays in this volume put important figures (...) from the political theory canon in dialogue with current environmental political theory. It is the first comprehensive volume to bring the insights of Green Theory to bear in reinterpreting these canonical theorists. Individual essays cover such classical figures in Western thought as Aristotle, Hume, Rousseau, Mill, and Burke, but they also depart from the traditional canon to consider Mary Wollstonecraft, W. E. B. Du Bois, Hannah Arendt, and Confucius. Engaging and accessible, the essays also offer original and innovative interpretations that often challenge standard readings of these thinkers. In examining and explicating how these great thinkers of the past viewed the natural world and our relationship with nature, the essays also illuminate our current environmental predicament. Essays on Plato • Aristotle • Niccolò Machiavelli • Thomas Hobbes • John Locke • David Hume • Jean-Jacques Rousseau • Edmund Burke • Mary Wollstonecraft • John Stuart Mill • Karl Marx • W. E. B. Du Bois • Martin Heidegger • Hannah Arendt • Confucius Contributors Sheryl D. Breen, W. Scott Cameron, Peter F. Cannavò, Joel Jay Kassiola, Joseph H. Lane Jr. Timothy W. Luke, John M. Meyer, Özgüç Orhan, Barbara K. Seeber, Francisco Seijo, Kimberly K. Smith, Piers H. G. Stephens, Zev Trachtenberg, Andrew Valls, Harlan Wilson. (shrink)

Let me attempt a drastic summary, or symbolic reduction, of Mr. Foss's adeptly metaphorical exposition. The use of the copula is, implicit in the appositive series, will do some violence to the complexity of the argument, but since causes and parts are frowned on by the same argument, the simpler arrangement cannot be altogether out of keeping. In logical and grammatical terms, we have on two sides of a profound ledger: "symbolic reduction," the divisive subject and predicate,--and "metaphoric process," the (...) underlying and unifying energy of the proposition, the subjectum. The negations of dialectic operate to show the insufficiency of symbolic concepts and are the "door to philosophic truth." And in ontological terms, we have on the one hand number, time, space, cause and effect, coincidence and contingency; and on the other the different, the naught, the apeiron, the potential, the tension of process, freedom and necessity in metaphoric lawful unity. There are two closely similar extremes of reduction between which one locates the transcendent philosophy of metaphor: that of sensationalism, the philosophy of the brute and atomic, and that of rationalism, the philosophy of expedient action. And in more or less theological terms, we have on the one hand the environment and its complement the ego, purposive and possessive; on the other, World, the I and the Thou, prayer, sin and grace in the metaphorical unity of consciousness, the widening power of personality in intercession or metaphorical representation. On the one hand, birth and death, past and future, and a present extending ad libitum into either; on the other, the eternal present of the integrated process stretching over past and future, expressed in its purest form in art. And so in aesthetic terms: on the one hand catharsis, a rationalized mixture of the ego's pleasure and pain, asceticism and hedonism, play; on the other, drama--especially tragedy, which par excellence action--Eudaimonia, purification, artistic distance, stylization, imagination, conscience, love. On the one hand, comedy in the sense of farce, environment symbolically reduced, actions and persons according to type, the mechanism of means and ends, rules, rituals, tricks, chance, the caricature of symbolic fixation--producing laughter: on the other hand, true and great comedy, the attempt to understand life in all its contradictions, producing the smile. (shrink)

In das paper 1 consider the reliability condition in Alvin Platinga’s proper functionalist account of epistemic warrant I begin by reviewing m some detail the features of the reliability condition as Platinga has articulated a From there, 1 consider what is needed to ground or secure the sort of reliability which Plantinga has m mind, and argue that what is needed is a significant causal condition which has generally been overlooked Then, after identifying eight versions of the relevant sort of (...) reliability, I exam me each alternative as to whether as requirement, along with Platinga’s other proposed conditions, would give us a satisfactory account of epistemic warrant I conclude that there is bale to no hope of formulating a reliability condition that would yield a satisfactory analysts of the sort Plantinga desires. (shrink)

In das paper 1 consider the reliability condition in Alvin Platinga’s proper functionalist account of epistemic warrant I begin by reviewing m some detail the features of the reliability condition as Platinga has articulated a From there, 1 consider what is needed to ground or secure the sort of reliability which Plantinga has m mind, and argue that what is needed is a significant causal condition which has generally been overlooked Then, after identifying eight versions of the relevant sort of (...) reliability, I exam me each alternative as to whether as requirement, along with Platinga’s other proposed conditions, would give us a satisfactory account of epistemic warrant I conclude that there is bale to no hope of formulating a reliability condition that would yield a satisfactory analysts of the sort Plantinga desires. (shrink)