Suchergebnisse

The origin of Kantian anthropology drives to the coherence of his philosophical project: the proposition of patterns to solve human problems according to a practical finality of the social experience. Thus, this article has as background the idea that although Kant began his critical philosophy by searching for the conditions for the possibility of the scientificity for Metaphysics, he flexed his project in 1793 in view of the human being, the main object of every modern philosophy, which has Anthropology as its correspondent science. Then, I intend to expose that the Kantian Anthropology did not come from the Empirical Psychology, despite to have used it in the beginning of the reflection, due to a lack of a better manual of empirical theory; it means that although the notion of subject being essential to the critical philosophy, this notion does not satisfy human finalities, which commit to the human species, in general. Finally, I intend to show that the Physical Geography is the initial point of Kant's Anthropology due to be the knowledge of the world as physical as human and also to the importance of man as the main object, which has made inevitable its independence from Geography, once the aim was to found the science of man. This article also shed some light on comprehending a kind of forgetfulness of Kant's Anthropology by the current social and cultural Anthropology, which was consolidated in the 19th century.

The theme of this article deals with the historical anthropology found in "The Authoritarian Personality" and grounded on "Dialectic of Enlightenment". Specifically, we approach the conceptualization that understands the drives' movements (as explained by the Freudian theory) as internal nature, foundation of the anthropological conception discussed here. By referring to anthropology and nature, we are not thinking about immutable and "biologizing" notions, but historical and contextual ones. Therefore, we use mainly the "Idea of natural history", precisely the dialectic between history and nature. In the text, Adorno deals with two movements of this dialectic: a conception of Lukács, for whom elements of history became naturalized as second nature, which can be exemplified by the hollywoodian schematism promoted by the cultural industry; the second movement, under the influence of Walter Benjamin, that deals with the historical transience of nature, when archaic remnants repressed by the dominant historical sense resurface, becoming a possibility of another historical sense. This debate is important precisely because is located at the heart of the relation between political-economy/sociology and psychoanalysis, the most relevant theoretical domains for the first generation of Critical Theory. Whatsoever we think there is an implicit anthropology for Horkheimer and Adorno - that would see the human being as naturally aggressive and destructive -, our intention is to show that if these anthropology and nature are historical, the individuals act under influence of the death drive precisely because the social environment that forms the human beings is domineering, violent, reified and alienating.

Nas últimas décadas, gênero e sexualidade circunscreveram um inovador campo de crescente produção intelectual, tornando-se ao mesmo tempo foco significativo de incidência política para antropólogas e antropólogos no Brasil. Com vistas a iluminar disputas em jogo no contexto brasileiro atual, em que o conhecimento que produzimos vem sendo duramente atacado, revisitaremos alguns documentos de posicionamento público, divulgados pelo Comitê de Gênero e Sexualidade da Associação Brasileira de Antropologia (ABA) ao longo dos últimos anos. Propomos uma reflexão sobre o tipo de conhecimento que temos produzido sobre gênero e sexualidade, como ele tem impactado o debate público acerca dessas questões e como tem afetado os modos como nossa própria prática científica vem sendo socialmente percebida e avaliada. ; In the last decades, gender and sexuality have circumscribed an innovative field of increasing intellectual production, becoming at the same time a significant focus of political action for anthropologists in Brazil. In order to put into perspective the disputes that are at stake in the current Brazilian context – in which the knowledge we produce has been severely attacked – we will revisit some documents of public positioning, published by the Gender and Sexuality Committee of the Brazilian Association of Anthropology (ABA) over the last few years. We propose a reflection on the kind of knowledge we have produced about gender and sexuality, how it has impacted the public debate about these issues and how it has affected the ways in which our own scientific practice has been socially perceived and evaluated.

The Brazilian anthropology has focused on multiculturalism, social diversity and economic inequality in the country. Anthropological studies on these issues have greatly contributed to inserting it into broader debates about Brazilian social problems. This article deals with a report taken from two semesters teaching experience of the Integrated Activities of Collective Health II discipline for second period bachelor's degree students of the graduate course in collective health of Universidade Federal do Rio de Janeiro. The discipline aims at discussing emerging social problems in Brazilian society such as racism, religious intolerance, health of the transsexual population and domestic violence. Through conversations with activists and meetings in militance sites, students engage in participant observation and know their struggles and demands. Introducing important concepts to anthropology, such as ethnocentrism, relativism and social movements, it is intended to stimulate a critical reflection on contemporary social dilemmas in the students. The debates, reports and experiences exchanges emerged during the discipline course reveal that anthropology has a lot to contribute to a more dialogical formation and action of these future public health workers among the population of whom they will take care, besides favoring a more applied understanding on the impact of the social inequalities on the health-disease process. ; A antropologia brasileira tem se debruçado sobre o multiculturalismo, a diversidade social e a desigualdade econômica no país. Os estudos antropológicos sobre essas questões muito contribuíram para inseri-las nos debates mais amplos sobre os problemas sociais brasileiros. Este artigo trata de um relato de experiência de ensino em duas ofertas da disciplina Atividades Integradas em Saúde Coletiva (Aisc) II para bacharelandos do segundo período do curso de graduação em saúde coletiva da Universidade Federal do Rio de Janeiro. A disciplina busca trazer à discussão problemas sociais emergentes da sociedade brasileira, como racismo, intolerância religiosa, saúde da população transexual e violência doméstica. Por meio de rodas de conversa com ativistas e visitas a locais de militância, os alunos realizam observação participante e conhecem suas lutas e reivindicações. Introduzindo conceitos caros à antropologia, como etnocentrismo, relativismo e movimentos sociais, pretende-se estimular nos estudantes uma reflexão crítica sobre dilemas sociais contemporâneos. Os debates, os relatos e as trocas de experiências advindos no decorrer da disciplina mostram que a antropologia tem muito a contribuir para uma formação e atuação mais dialógica desses futuros sanitaristas com as populações às quais prestarão cuidado, além de favorecer uma compreensão mais aplicada do impacto das desigualdades sociais no processo saúde-doença.

The Social Sciences demarcate their importance in the construction of the plural and democratic identity of modern society, whose civilizing principles have been historically represented in the process of elaborating the sociological, anthropological and politological discourse of civilizational progress. In Brazil, in recent years, more in-depth debates about the teaching of Social Sciences in Basic Education began to be guided. Since the mandatory teaching of Sociology, understood as a formative space in Social Sciences in High School, Brazilian society began to reflect on the place of Anthropology in school. In this perspective our research originates, in order to understand the teaching / learning process of Anthropology in the scope of Basic Education. Thus, the purpose of this article is to reflect on the contributions of anthropological knowledge and Social Sciences in the school context, thinking about their challenges and contributions in the teaching practice and in the construction of critical reflexivity about society and culture. ; Las Ciencias Sociales demarcan su importancia en la construcción de la identidad plural y democrática de la sociedad moderna, cuyos principios civilizadores han sido históricamente representados en el proceso de elaboración del discurso sociológico, antropológico y politológico del progreso civilizacional. En Brasil, en los últimos años, se comenzaron a orientar debates más profundos sobre la enseñanza de las Ciencias Sociales en la Educación Básica. A partir de la obligatoriedad de la enseñanza de la Sociología, entendida como un espacio formativo de las Ciencias Sociales en el Bachillerato, la sociedad brasileña comenzó a reflexionar sobre el lugar de la Antropología en la escuela. Desde esta perspectiva se origina nuestra investigación, con el fin de comprender el proceso de enseñanza / aprendizaje de la Antropología en el ámbito de la Educación Básica. El propósito de este artículo es reflexionar sobre los aportes del conocimiento antropológico y las Ciencias Sociales en el contexto escolar, reflexionando sobre sus retos y aportes en la práctica docente y en la construcción de la reflexividad crítica sobre la sociedad y la cultura. ; As Ciências Sociais demarcam sua importância na construção da identidade plural e democrática da sociedade moderna, cujos princípios civilizadores foram historicamente representados no processo de elaboração do discurso sociológico, antropológico e politológico do progresso civilizacional. No Brasil, nos últimos anos, começam a se pautar debates mais aprofundados em torno do ensino das Ciências Sociais na Educação Básica. A partir da obrigatoriedade do ensino da Sociologia, compreendida enquanto espaço formativo das Ciências Sociais no Ensino Médio, a sociedade brasileira passou a refletir sobre o lugar da Antropologia na escola. Nessa perspectiva se originam nossas pesquisas, no intuito de compreender o processo de ensino/aprendizagem da Antropologia no âmbito da Educação Básica. A proposta deste artigo é refletir sobre as contribuições do saber antropológico e das Ciências Sociais no contexto escolar, pensando seus desafios e contribuições na prática docente e na construção da reflexividade crítica sobre a sociedade e a cultura.

This article aims to analyze the notion of finitude in Sartre's work as a basis for the existential anthropology developed in it. Going from Being and Nothingness to the last interviews, we discuss this thesis based on the analyses, above all, by Bornheim, Moutinho and Mészáros. For this, at first it discusses the relationship between being, finitude and negation. In a second moment, we associate the notion of finitude with that of singularity and how the relationship between ontology, history and existential psychoanalysis is established through it. Finally, we assess the game of irreducibles as the dynamic that underlies existential anthropology.

This article aims to analyze the principles of Sartre's ontology. Starting from the discussion about the foundation and the separation between being and nothingness, and being and phenomenon, we try to emphasize the synthetic unity of such principles from the finitude and the individual. This movement allows us to understand the practical character of this philosophy and the proper form of Sartre's ontology, namely as an existential anthropology.

The aim of this paper is to show the link between the first luxury apologies in the eighteenth-century and the change of status of passions. The hypothesis I would like to defend is that the new approach on passions made possible the rising of a new anthropology in which the search for pleasure is accepted as legitim in political as well as in moral terms.