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The paper intends to expose the initial features of Heidegger's hermeneutic phenomenology from the criticism made by the author to the critical-teleological method of Baden Neokantism in the 1919 lecture 'The Idea of ​​Philosophy and the Problem of Worldview'.

This thesis investigated the relation between philosophy and the practice of writing texts in order to treat the following issue: There are alternative ways of expression and development of philosophy beyond those related to resources of verbal language? As there seems to be a necessary connection between philosophy and verbal language in the Western philosophical tradition, we aim to rethink philosophical practices within the university and to analyze the existing potential of various formats of thinking. Initially, we present the contributions of an inter/multidisciplinary approach to philosophy, pointing to the paradigm of complexity as an appropriate resource for investigating contemporary philosophical problems. We understand that the complexity paradigm has been designed to provide a shift in philosophy that takes it beyond the realm of verbal language. As a case study, we discuss the central features of Brazilian philosophy in the context of the public university. In this context, we analyze the limits of verbal language as an expression of thoughts. Finally, we discuss the potential of non-verbal forms in philosophical reflection, analyzing their contributions and limits for the development of genuine philosophizing.

Marx's engagement in philosophy has from the outset attempted a more objective development of humanism insofar as it only enters into such discipline in pursuit of a rationality whose development is not cut off from the concrete transformation of the world. Such is his impression of philosophy under the Hegelian dialectic: only philosophical reason would perceive itself as an undisputed form of reality, being able to realize the humanism that in Law is given as a pure idealism. In the Preparatory Notes for his doctoral thesis entitled Difference between the Philosophies of Democritus and Epicurus (DFDE) Marx developed a philosophy of history alternative to that of Hegel, indicating that democracy did not suffer decline in Greece due to the development of philosophical reason, but because of the victory of a philosophical reason that had undergone a change to theology.

This article aims to present the contributions of Ludwig Wittgenstein to the foundation of psychological knowledge and practice. This will be done in two fundamental movements: first, we will reconstruct Wittgenstein's interlocutors (empirical psychology, phenomenology and Freudian psychoanalysis) and the questions that were presupposed in each of them (Cartesianism and imprecise use of language). Second, we will argue about the analytic method that Wittgenstein chose to deal with these questions. This means at least two things: (1) Wittgenstein assumes that the descriptive language (of facts in the world) is the standard for human interlocution, but that expressive language (of subjective occurrences) also has its place of importance, still that with reservations; (2) this distinction of grammars will justify his method of dealing with psychological issues: through the interpretation and description of behavior, understood as an external manifestation of inner experiences, the third person will have privileged access to the occurrences of first-person consciousness. We will conclude with critical considerations on the benefits and shortcomings of the Wittgensteinian approach.

The publication of the work "The Sense of Beauty" by the philosopher George Santayana marks the maturity of American aesthetics. From a naturalistic psychological approach he turns to the question of beauty to understand why, how and where beauty arises, the conditions necessary for its formation and the elements that help its flowering. Despite its importance, since the philosopher's death in 1952, his work has fallen into a semi forgotten stage. The purpose of this work is precisely to recover from the historical limbo this work so relevant to clarify how Santayana treated the problem of beauty of his youth work.

The notion of public opinion as a process cannot be limited solely to the empirical basis of a theory, it must also focus on the position that this notion occupies with respect to the interpretation of society. Jürgen Habermas's approach to public opinion stems from his classic work on Bourgeois Advertising. Habermas constructs the Normative Theory of Democracy, which is based on the communicative conditions in which a Discursive Formation of the Opinion and Will of a public formed by the citizens of a State can take place as an unfolding of the analyzes about the public opinion. In this argumentative way, Habermas takes up the historical-philosophical project of modernity, attributing to the public opinion the function of legitimizing the political domain through a critical process of communication based on the principles of a rationally motivated consensus. The scope of this article is to make explicit the constitutive elements of the habermasian reflections on the Rational Formation of Opinion and Will, since it is from this primordial concept that we can understand the legitimation of the Rule of Law. We will trace what led the habermasian reflection to seek the conditions of an authentic participation of individuals in a public space, where there is responsibility and solidarity in the execution of the solutions of the problems of a community, and its consequent unfolding that leads to the theory of political power.

The objective this article is to investigate the problem of the formalism in moral giving emphasis to G. W. F. Hegel and its Philosophy of Right as proposal of objectivation of the normative contents of acting. The intention is to present the version of Hegel for the problem of the formalism in relation the determination of acting in the sphere ethical, politics and legal. For the concretion of such task it is necessary to investigate the consideration concerning the 'Moralität and Sittlichkeit', estimated basic to build a project stuffed for a 'Philosophy of Right' and the figure of the State politician. The contributions of Hegel to effectuate the proposal of overcoming of the formalism if find in 'Grundlinien der Philosophie des Rechts: Über die wissenscaftischen Behandlungsarten der Naturrechts and Phänomenologie des Geistes'. The author apresents a clarification some of the main aspects in such a way of the objections how much of the attempts of reply to the problem.

The present article makes considerations on two essential concepts in the philosophy of Montesquieu: the nature and the principle of the regimes. At first, we demonstrate the types of regimes that exist in Montesquieu's thought. As we have pointed out, Montesquieu presents a typology of regimes different from that presented by Aristotle. One question we approach is that, for Montesquieu, despotism is considered to be a regime in its own and not a deviation. After dealing with this question, we analyze the concept of nature and principle of regimes. The first term refers to subjects who exercise power as well as the way in which power is exercised. The second term, however, is related to the predominant sentiments of the governed over the regime. Finally, we analyze the nature and principle of each regime.

Famous for a kind of philosophy that is characterized by lines of flight and the deterritorialization of nomadic thinking, Deleuze recognizes himself as a systematic philosopher. Like any system, a systematic philosophy is defined by a set of elements that are composed and aligned in order to give it coherence. This article intends to demonstrate how the set of Deleuze's philosophy confers an organicity and verisimilitude to his system of thought from the articulation between immanence, the event and the concept. This triad runs through all his work and will characterize what Deleuze calls heterogenesis; an attempt to make philosophy detach itself from the states of affairs and go towards intensities, taking thought to its limit and its maximum power. We want to demonstrate how Deleuze operates in his system in order to associate and create approximations between heterogeneous elements, sometimes creating zones of approximation, sometimes causing separations.

For many, Nietzsche is not considered a philosopher, but a poet. Between diverse factors that contribute to deny the status philosophicus to German philosopher resides, on the one hand, in the aspect of its content and, on the other hand, in its formal aspect. As regards content is difficult perceive some purposeful aspect in his thought, a constructive thesis, on the contrary, it is a deconstructive thought, demolisher, hammering philosophize. As regards form, the style of Nietzschean's writing is characterized by aphorism instead of continuous speech, each aphorism harbor a group of metaphors that stand out as puzzles to be deciphered. Our proposal, in this article, is shown that in spite of content and form, through which, the Nietzschean's thought shown itself, there is a philosophy that happens by the overcoming of rational and moral conception for stablish a genealogy of a thought.

The connection between art and sublime, at first sight, sounds like a certainty, but throughout the 18th century some theories separated this category from the several art forms. Those were the decades in which the matters on the sublime were notably fruitful, times where not only the sublime earns its title as an aesthetic category, but also outstandingly takes part on the epistemological debates at the time where the term Aesthetics were just recently coined. It is in this scenery that some thinkers were especially worried about the natural sublime only. This article intends to show the path travelled by this concept from the 1st century, with Longinus' literature treaty Peri Hypsos, translated by Boileau-Despréaux as Du Sublime to its reception by the English in 1689. From that reception on, the text goes through philosophers such as Joseph Addison, Edmund Burke and Immanuel Kant, who developed the natural sublime theory, arriving to the reinsertion of the tragedy in this category by Friedrich Schiller. Thus, what we call here "the cycle of the natural sublime", which originated in literary production and moved away from it with the Empiricism and the Transcendental Idealism, comes back again within the sphere of literature in the German poet's work.

This article aims to disseminate part of the results of an investigation about the organization of a philosophy teaching proposed in the inter and transdisciplinary perspectives. It was a question of how this teaching was being organized in a particular educational unit. Thus, to investigate this problem, a qualitative descriptive research was carried out. The methodological course was constituted by theoretical investigation and incursion into the field. The first stage consisted of bibliographical research and documentary analysis. The second was to observe the organization of teaching in the classroom. The analysis of data was used as the data analysis technique. The issues discussed in this article refer to the set of classes in which the knowledge problem was addressed. It was concluded that the characteristics of the teaching observed, with respect to the problematic in question, allow to consider it a "modest" school multidisciplinarity.

The problem of inequality is presented as a constant object of reflection in the philosophy of Rousseau, pervading several of his works. Seeking to analyze the relationship between social inequality and political corruption in Rousseau's thought, through the defense of the hypothesis that social inequality is a phenomenon responsible for the advent of political corruption, we intend, in this article, first, to examine the distinctions between natural inequality and social inequality, or establish their specific characteristics, as Rousseau understands each; second, to analyse how social inequality can produce political corruption, that is, to understand why inequality of wealth, in producing luxury, can thus engender political corruption, and thirdly, to show which are the most drastic consequences of social inequality in the republic. Thus, we aim to establish a fruitful debate and a consistent reflection.

In this paper, I analyze John Dewey's concept of philosophy, in relation with its specificity within the pragmatic philosophical tradition. For this, I will approach the problem of the reconstruction of philosophy as Dewey presents in his work Reconstruction in Philosophy (1920), a work in which he completely and explicitly exposes his concept of and what he believes to be the role of philosophy. In particular, I will characterize Dewey's concept of philosophy from his critique to what he think to be the problems of modern or traditional philosophies. From this point of view, I will examine Dewey's use of his postulate of immediate empiricism as a philosophical methodology to avoid the alleged misconceptions of past philosophies and to develop a philosophy of concrete experience.

This article has aims to present some aspects related to the question of the body in the philosophy of Michel Foucault. For this, our investigation will happen in two moments: in the first moment we will analyze the relation of the body with medicine to perceive how the vision of this knowledge about the body has changed since the seventeenth century, we will see that there is a relation between the medical view and the body itself. The second moment will be dedicated to an explanation about the relation between power and body; it will be possible to notice that the subjective practices are determined from cultural devices proper to a cultural reality. In this respect, disciplinary power, which has its base in the panopticon, was preponderant element for the design of the domestication of bodies. Finally, it is not possible to affirm a theory about the body in the French philosopher's thought, because his investigation brings to light the complexity of the cultural structures that determine the diverse perceptions about this body.