The aim of this article is to understand the notion of classical intellectual in Sartre's thought, more specifically in the conferences Plaidoyer pour les intellectuels. We will see that the path of transformation of the technician of practical knowledge to intellectual begins with the unveiling of the contradiction of the society and of its own role, in the discovery of the falsity of the abstract and excluding bourgeois humanism. Against the ideology that have selected and educated him, the intellectual places the need to think from the concrete and the particularities, which does not imply a subjectivist relativism. By abandoning the abstract universal, the intellectual proposes, instead, a singular universalization, assuming the paradox proposed by Kierkegaard and updated by Sartre. In this sense, to approach the 1965 conferences about the intellectual to the conference about Kierkegaard, given the following year, is fundamental to better understand the role of the classical intellectual. In the theoretical questioning of the false humanism of the ruling class and in the practical questioning of its daily attitudes, he maintains the ambiguity between universal and singular, objectivity and subjectivity. Thus, we can finally understand how existentialist humanism stands.
Augustus has been represented in many ways in Western culture, but we must point out that in the big and small screen (except for some more recent productions), the audiovisual narratives about him are less common than those dedicated to other political leaders in Rome. Throughout the twentieth century, films set in Classical Antiquity emerged within a framework of late appropriation of the eighteenth century visual and literary culture, integrating narratives and images about Augustus that anticipated his filmic appearance. On one hand, representations of Imperial Rome on the screen tended to show a globalized and multicultural society and projected vague ideas of melting pot or American pax; on the other, we have seen recreations that balance between authenticity, entertainment and moralizing attitudes. Between these boundaries, various narratives and audiovisual compositions have been shaped around the historical figure of Augustus, which, in our opinion, must be reinterpreted within the framework of the so-called Studies of Reception, Film Studies and the History of Culture itself. ; Augusto ha sido representado de distintas maneras en la cultura occidental, pero debemos señalar que, en la gran y la pequeña pantalla (a excepción de algunas producciones más recientes), las narrativas audiovisuales al respecto son menos comunes que las dedicadas a otros líderes de Roma. A lo largo del siglo XX, la película histórica sobre la Antigüedad Clásica surgió en un marco de apropiación tardía de una cultura visual y literaria ochocentista que incorporó narrativas y figuraciones sobre Augusto en referencias anunciadoras de su aparición cinematográfica. Por una parte, las representaciones de los comienzos de la Roma imperial en la pantalla se han inclinado a enseñar una sociedad globalizada y multicultural, proyectando asimismo ideologías difusas demelting potopaxnortemericana; por otra, se han valorizado reinvenciones que oscilan entre una deseada autenticidad, el entretenimiento e la moralización de las costumbres. Entre estas fronteras se han moldeado narrativas variadas y composiciones audiovisuales en torno a la figura histórica de Augusto, que, en nuestra opinión, deben ser reinterpretadas en el marco de los denominados Estudios de Recepción, de los Estudios Fílmicos y de la propia Historia de la Cultura. ; Augusto tem sido representado de formas diversas na cultura ocidental, mas devemos assinalar que, no grande e no pequeno ecrã (excetuando algumas produções mais recentes), as narrativas audiovisuais a seu respeito são menos comuns do que as dedicadas a outros líderes políticos de Roma. Ao longo do século XX, o filme histórico sobre a Antiguidade Clássica surgiu num quadro de apropriação tardia de uma cultura visual e literária oitocentista que incorporou narrativas e figurações sobre Augusto em referências prenunciadoras da sua aparição fílmica. Por um lado, as representações dos inícios de Roma imperial no ecrã tenderam a mostrar uma sociedade globalizada e multicultural e projetaram ideologias difusas de melting pot ou pax americana; por outro, têm-se apreciado recriações que oscilam entre uma pretendida autenticidade, o entretenimento e a moralização de costumes. Entre estas fronteiras se têm moldado variadas narrativas e composições audiovisuais em torno da figura histórica de Augusto que, em nossa opinião, devem ser reinterpretadas no quadro dos denominados Estudos de Receção, dos Estudos Fílmicos e da própria História da Cultura.
Este texto de discussão tem, como intenção básica, procurar esclarecer fases de origem, mudanças históricas e características da ideologia neoliberal e de como o liberalismo/ neoliberalismo se consolida, como projeto de sociedade e de educação hegemônico, nos anos 90, no Brasil, com a face da social-democracia. Realizando-se nas diversas dimensões de nossa vida, com conseqüências, no mínimo, nefastas para nosso sistema educacional. Projeto que, contraditoriamente, se coloca como discurso ideológico unificador, tentando uniformizar, em nosso senso comum, nossos objetivos e desejos e nossa demandas sociais por educação, em especial; e por um mundo melhor como possibilidade real. Pretendemos, também, indicar algumas leituras atuais sobre o tema. Devido às normas de publicação desta revista, dividiremos o texto em duas partes.
The intention is to challenge the common perception that Raymond Aron is a realist author. Indeed, despite the author's close affinities with classical realism Aron's thinking displays a Kantian dimension and an idealist thinking concerned with moral issues and with a certain notion of freedom that set him apart from realism. The argument is that within the realm of international relations the thinking of Raymond Aron is best seen as resulting from the existing tension between realism and liberalism, starting from a position close to classical realism that evolved towards what is considered to be the via media in International Relations. Adapted from the source document.
During the 70's, financing investment in Brazil was based on the classical patterns of state and external engagement that prevails in early stages of development. But this pattern breaks down as the public sector looses its savings capacity. In the second part of the 80's, the private sector assumes an increasing role in investment
In this article we try to show the troublesome relation between biopolitcs, biopower and human rights in Michel Foucault. The notion of right is a classical notion, insofar as it pertains to the juridical conception of politics and to the techniques of sovereign power. On the other side, the idea of the human animal as human being appears only in Modernity, within the different dispositives that constitute what Foucault called the modern biopower. Therefore, talking of human rights one puts together the idea of right and the idea of human being, i.e. two notions belonging to two historically distinct techniques of power. In the awareness of this distinction, one has to question why Foucault, in face of what was going on in his days, did nevertheless appeal – against governments – to the rights of those who are governed. Classical right may have nothing to do with biopolitics; however with regard to the so-called human rights we cannot claim the same.
This paper aims at analyzing the scope of Brazilian monetary policies in the context of endogenous money, instability, and capital mobility. It starts with the post Keynesian critique to the mainstream, and concludes with the impotence of the Central Bank to achieve stability of prices in Brazil through the use of the classical instruments of monetary policy
From 1974-1986 the Brazilian inflation rate showed a tendency to grow as opposed to the declining tendency observed in the 1964-1973 period. The causes of this ressurgence of inflation, its impact and the policies used to control it are analysed using the approaches of the "classical orthodox tradition" and the "neo-structuralist school". The author also presents a preliminary evaluation of the Cruzado Plan, the program of economic stabilization inspired by neo-structuralist ideas, which was implemented in Brazil on February 28, 1986
This paper examines the latest stabilization effort in Argentina, the Cavallo Plan. The analytical framework is the tradeable-non tradeable textbook model, extended to the effect of real wages on aggregate demand. A Phillips-curve description of inflation is also included. It is shown that, by moving from a floating to a fixed-exchange rate regime, the ensuing trade deficit may lead to a classical run on reserves, forcing the re-establishment of floating exchange rates. In the process, the economy will go through a complete economic cycle, returning to inflation
The paper presents a survey of the main theoretical schools approaching the determination of income distribution profiles. Since Adam Smith, classical political economy had its focus on the relations between functional income distribution and the development process, proposing that growth could be promoted by an increase in the profit share of national income. Keynes changed the emphasis to personal distribution that would be related to the formation of the various elements of aggregate demand. The paper ends with a brief examination of some studies on Brazilian income distribution profiles
"This book is an exploration of Western thought that emerged from the fringes of the great philosophical schools. In particular, it analyzes various cultural phenomena or studies the work of certain authors essential to understand European culture in its entirety since classical Greece. This is the context for investigating the presence of rites, myths, witches and religious ideas in Europe due to philosophical systems, but also thoughts born on the fringes of the majority philosophical currents. All this is explained in three parts: the first, centered on the ancient world; the second, Christianity; the third, in Europe until the 17th century"--
The European Commission's role seems to have declined in the past few years. However, the autonomy & the influence of the European Commission cannot be properly evaluated by classical integration theories. New European studies are establishing new theoretical models & new conceptual frameworks to correct biases that may result from a statocentric analysis. Integration studies are being replaced by governance studies. This change in focus allows for more pertinent evaluation of the relative weight of European institutions, lamely the European Commission, consolidating its central position in he communitarian system. References. Adapted from the source document.
The division found between the international and domestic structures in the definition of the states' international conduct has marked a significant part of the debate on international relations theory. Realism has been the target of criticism on the part of other approaches that tend to associate Realism with perspectives that are based essentially on the international sphere, in detriment of the domestic structure. New Realist perspectives, ranging from Statism to Structural Realism and Neoclassical Realism strive to oppose it, by attempting to extend to the domestic sphere the normative and empirical principles of the Classical Realism and the Neorealism. Adapted from the source document.
