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The text is part of a doctoral research process in education, and dialogues, in an essayistic manner, with themes such as the city, images, body and everyday affective crossings. These dialogues tension with education, history, daily life and other ways of thinking about the urban tangle, anchored in the cartographic method. Through formative processes experienced by the author, seek to evidence issues, concerns and discomforts that are still unstable, rehearsed in everyday life and outlined in thought and inventions. It argues that the power of creation and wandering in the city are insurgent ways of ruptures in the face of current conservative advances, paying attention to the exercise of otherness, inventiveness and experimentation, having as main references authors such as Michel Foucault, Suely Rolnik, Félix Guattari , Peter Pelbart, among others.

Montaigne and Diderot were philosophers, humanists, and defenders of critical skepticism. His writings are characterized by a fluid, private, and comic writing style. In Diderot we see a philosopher playwright, author and critical theatrical. In Montaigne a non-academic philosopher, a magistrate averse to the perfectionism of scholastic philosophy, which instituted a new style of writing. There is a common trait in how they both understand philosophy. For Montaigne and Diderot, ethics and aesthetics are two domains of philosophy that have a close relationship. The work of art is an essential element that has the power to awaken the human spirit and lead it to the experience of true virtue.

Este artigo propõe-se a apresentar dois ambientes virtuais, o AMADIS e o Orkut, a fim de estabelecer relações entre eles, tendo como apoio teórico os conceitos de estética e socialidade. O primeiro é um ambiente virtual de aprendizagem desenvolvido para fins pedagógicos; o segundo é um ambiente virtual que tem alcance mundial e agrega indivíduos por suas redes de interesses e amizades. O objetivo deste artigo é analisar o entrelaçamento entre teoria e algumas das características dos ambientes, suas semelhanças e distinções, a partir do estudo da formação de redes digitais suscitadas por influências estéticas. Foi realizado um estudo qualitativo comparativo estrutural entre os ambientes, colocando-os em paralelo, traçando analogias entre suas áreas, funcionalidades e possibilidades de ações dos usuários. Ao final do estudo e da argumentação, conclui-se que as redes de relações entre os conceitos-chave do estudo da correlação estética-socialidade (neotribalismo, corpo coletivo, ator-persona, espacialidade e pertença, de acordo com Maffesoli), estruturadas a partir do confronto entre as subdivisões dos ambientes, são rearranjáveis e recriáveis.

The contemporary debate in the theory of international relations is marked by two perspectives: on the one hand the perspective of political realism that conceives of peace as an inaccessible ideal and war as a necessary means for the acquisition and maintenance of power; and on the other hand the perspective of normativism or idealism that thinks the end (telos) of international relations beyond the conflicts of interest and the struggle for power. The first perspective deals with international relations at the level of being (of what is), the second at the level of ought (normative level). In view of this scenario, our idea in this article is to approach the problem of war and peace from an interdisciplinary study through contributions from Kant's Public International Law and Philosophy. In a first moment we will analyze the paradox of the war, then the role of the Public International Law for the problematic of the peace, and finally the contributions of Kant for the normative redefinition of the international right from his republican project of the league of peace (foedus pacificum).

In the late 1950's, Merleau-Ponty shifted his research focus from phenomenology to ontology. Such a transition involves the articulation of his previous studies of perception and corporeity with the philosophical unfolding of the postulates of physics and biology from the first half of the century. By reformulating the concept of nature, fostered not only by the sciences mentioned above but also by Whitehead's metaphysics, Merleau-Ponty proposes the admission of nature as a temporal flux of self-producing meaningful expressiveness, incorporating temporality and negativity into the core of being, something that before was exclusive of the being-for-it-self. Merleau-Ponty's flesh, as we shall see, is in harmony with Whitehead's notion of process, pointing to a certain pre-socratic hylozoism in the ontology of both. That being said, the purpose of the paper is to examine Merleau-Ponty's indirect ontology, indicating its convergence with Whitehead's philosophy, so we can finally introduce an incipient critique based on the work of Francisco Varela. It is argued here that the concept of autopoiesis may indicate an alternative to Merleau-Ponty's notion of nature.

The notions of enthusiasm and fanaticism, besides the fact that they were associated with the concrete phenomenon of religious zeal at the time of the Reformation, were also, throughout the 17th and 18th centuries, the object of a literature that built a specific image of the so-called enthusiasts, be they the English Puritans, the Huguenot prophets or the Jansenist convulsionaries. By constructing this image, literature - philosophical, medical or satirical - produced at the same time the specular image of itself, sometimes as pure alterity in relation to the fanatic, sometimes relativizing this opposition. Our journey starts from some of these formulations in England at the beginning of the 17th century, and then pays attention carefully to the elaborations of Swift and Diderot about fanaticism and enthusiasm, from the beginning to the middle of the 18th century, showing that philosophy itself, often understood as the opposite of fanaticism or madness, can also become its other when it gives in to enthusiasm.

Promoting another reading of 'L'aperto: l'uomo e l'animale' of Giorgio Agamben, the present article has the double intention to expose the anthropological machine that realizes the classical and modern anthropogenesis and to introduce aspects of indigenous philosophy (the philosophy produced and expressed by Brazilian Amerindians) which influence the relation between man and animal, as well between humankind and animality, in contrast. Taking the risk here of using the expression indigenous philosophy, aware of the hypothesis of being misunderstood, we want to defend the possibility of this use. Between the Brazilians Amerindians, we are going to visit together the writings of Gersem Baniwa, Daniel Munduruku e Davi Kopenawa, among others. If the contemporary is absolutely present at us and captivates our attention with lights and shadows, nothing can be more contemporary then the effort of enlarge our epistemological horizon.

Identidade nacional, nação e nacionalismo : conceitos em perspectiva / Martin Adamec -- O ressentimento sob o prisma nacional / Luiz Artur Costa do Valle Junior -- Nação e viôlencia : identidades nacionais e seu papel na guerra da Bósnia (1992-1995) / Victória Monteiro da Silva Santos -- A formação nacional na Argentina e Brasil : origens literárias (1910-1870) / Victor de Sá Neves -- A nação brasileira a partir da ótica do etnosimbolismo / Leandro do Nascimento -- Construindo uma identidade : a busca pela definição do brasileiro da colônia até a República / Paulo César Nascimento, Leone Campos de Sousa

This work aims to highlight the continuous game and the paradoxical relationship established between memory and forgetfulness based on the contributions of Friedrich Nietzsche and Henri Bergson. We will follow the hypothesis that the origin of memory and consciousness in Nietzsche is very close to that made by Bergson in Matter and Memory. I will try to expose how memory in Bergson arises in the interval between action and reaction, at the moment when man hesitates, organizes and selects the new movement. The same hesitation movement occurs in Nietzsche, when man abandons the "animalistic" realm of the instant and begins to calculate and plan his actions. In the meantime, when man acquires the capacity to remember and distances himself from the instinctive animals, forgetfulness becomes vitally important, according to Nietzsche, since an excess of memory can resent and sadden the body. In Bergson, on the other hand, the brain mechanism - an organ of attention to life - also occupies a prominent place, from the moment it temporarily removes the totality of (non-useful) memories, and allows only some of them to become conscious (the useful ones). To this end, we will observe that what is behind this infinite game between memory and forgetfulness is the maintenance of a healthy body that does not get lost in excesses - of remembering too much or forgetting everything. A body that knows how to remember, but also how to forget in order to live.

The article that is presented has as its main object to be a crossing between the notions of common good and individual good. Thus, it was intended to develop the explanation of the historical-philosophical path, from where the passage and interposition between the ethical conceptions of common and individual goods took place; with regard, likewise, to the passage between Greek antiquity and Hellenic world. Therefore, the present writing will deal with the presentation of a general panorama of theoretical transposition and political conception, when in the emergence of the design architected by certain philosophers who prove to be fundamental to the ancient and Hellenic political question. Namely: Plato, Aristotle, Epicurus, Zeno of Citium and Pyrrhus. Founding thinkers of the understanding of what politics is, in a timeless way; for this reason, they themselves are the arche and starting point of any investigation of what is determined as a human ethos, inserted in this nascent and current perspective that we call the search for an ego-good.

The general objective of this article is to investigate, in Foucault's perspective, the relations between government and subjectivity, through the arts of government and the constitution of the modern state. In this task, we consider the courses given by Foucault, Security, Territory, Population and The birth of biopolitics, to deal with the presence of pastoral power in the constitution of governmentality. The specific objective is to research other possibilities of social organization, associated with democratic principles, such as solidarity and self-management in opposition to the effects generated by neoliberalism, with a generalization of market values ​​in individual and collective practices. In our hypothesis, we consider an anarchist perspective as the vital counterpoint in the production of other forms of social and political life, beyond exclusively economic principles. At this point, we present the basic concepts of anarchist values, such as an idea of ​​self-management, mutual support, an idea of ​​freedom, found in Bakunin, Kropotkin and Goldman, and a possibility of thinking about resistances and practices in the present, as reflected by Rago. We also went through a critique of the model of social organization and the very idea of ​​democracy, based on Graeber's indicators in A project of democracy. Finally, our effort aim to reflect on the possibilities of another world, from a perspective that is radically opposed to the political and social practices that are found nowadays. We intend, therefore, to think about the present time and the possibility of new forms of existence.

At the present paper, the relations between Nietzsche and Plato, and Nietzsche and Darwin, will be addressed from the respective Nietzschean self-descriptions - namely, his own philosophy as 'inverted Platonism', and his 'anti-Darwin' posture. Starting from this, three objectives will be seeked for: in the first place, to establish that the Nietzschean description of 'anti-Darwin' is sustained nor on a ontobiological opposition, nor in opposition to a teleological character of any kind, but mainly in an axiological rupture; in second place, to show the connection between the Nietzschean perspective and Platonism in divergence with perspectives that either put Nietzsche in complete opposition with Platonism, or find agreement not with Platonism but with Plato, or find full continuity between each other - the Heiddegerian 'metaphysical Nietzsche'. Finally, the third objective will consist on showing that both self-descriptions are structurally associated, meaning, that one isn't completely comprehensible without the other.

In Charles Taylor's Multiculturalism: examining the Politics of Recognition, the idea of individual identity is presented, in political-cultural terms, as being partly dependent on collective identities. In this sense, the political solution for social harmonization and even for the cultural formation of particular identities is linked to collectivity. In Plato's Politics, although the final concern is also to harmonize the collective, the pólis, political art acts rather in the adjustment of the individual psyché. This is because the collective is a kind of mirroring of the individual. If on the one hand Plato is taxed as an idealist for the political solutions he presents to the collective question, on the other, he is not when he points out that (philosophical) discourse is capable of reorienting the individual towards political life.