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The purpose of this paper is to question the legitimacy of the intervention that determines Kant's philosophy over Maine's philosophy of Biran. We will maintain, in this research, that Biranism is not a kind of Kantism and that the French philosopher's oppositions to the German philosopher are more striking than the apparent compatibility between them. To prove this proposition, we will demonstrate that the Biranian theses are essentially Biranian, contesting the words of our Lachelier that "Maine de Biran is Kant", and also that Maine de Biran was never a Kantian in strict sense, following a path opposite to that of the German philosopher, distancing himself from his philosophy and from any determinant influence of Kant.

This article proposes to raise a series of problems to try to think of the possibilities of teaching philosophy as a process of resistance and struggle against what Deleuze and Guattari called 'enemies of philosophy: the post-Kantians, the German philosopher Friedrich Hegel and especially, marketing. Based on the criticism developed, we will also address how the teaching of philosophy could create escape lines from what Silvio Gallo called 'higher education'. We intend to think about philosophy and education based on the philosophy of difference by Gilles Deleuze and Félix Guattari. The idea is to treat philosophy as a concept creator based on the idea of ​​'concept pedagogy', which would enable us to problematize a philosophy teaching practice, establishing as a field of conversation, the philosophy of difference and its teaching, that is, such formative practice intends to act through loopholes, giving rise to the possibilities of students to escape, as far as possible, from control forms and devices.

The text presents and discusses the theme of interdisciplinarity with special focus on the human sciences from two articulated movements. (A) In the first part we are dedicated to the elaboration of the problem of cultural fragmentation (which brings us to the interdisciplinary challenge) by allusion to the "modern ambience" as a historically determined way of relating to culture and knowledge, for what Thomas Kuhn calls "normal science." (B) In the second part, and starting of such historical and epistemological considerations of modern subjectivation, it is important to point out the challenges involved in the design of an interdisciplinary formation and at the same time signaling to some strategy of facing the problem of "cultural fragmentation" - regarded as a deeply anchored historical phenomenon. The broad "cultural fragmentation" that multiple interdisciplinary strategies aim to combat in the school setting is especially experienced as a disciplinary compartmentalization of the curriculum in general and of the human sciences we are looking at here. In this context, we maintain that the curricular component of philosophy, but also the philosophical spirit pedagogically dilated, respectively, constitute a promising epistemological formation and strategy for confronting cultural fragmentation in the interdisciplinarity register.

In this article we intend to establish the bases that Martín de Azpilcueta demonstrates his foundation of political authority to reflect on how this thinker articulates his argument to present the people as the original holder of the civil power by natural right. To achieve this objective it will be present how the author relates and distinguishes the ecclesiastical power from secular or civil power. So, it will be shown how the Spanish thinker establishes his foundation of popular civil authority by claiming that civil power legitimizes itself by having its origin in God because it is your natural order and it is given immediately to the community of mortals. According to the thought of Martín de Azpilcueta, it is possible to consider that the secular political authority has the people as its legitimate depository and results in the original equality of all men in public life. In order to accomplish the objective presented in this paper, we will specifically study Notabile tertium present in the work Martín de Azpilcueta called Relectio C. Novit de Iudiciis first published in Coimbra in the year 1548.

This paper's purpose is to presente how the german philosopher Martin Heidegger proposes a return to the thought of being. At first, he points out the importante of this fundamental question, which was forgotten by the metaphysical tradition. His argument unfolds that thought of being is the essence of thinking. In times of sciences and technology, Heidegger defends the need to rescue this thought as a primordial task of human existence and that enables us to ask questions about the meaning that beings, Being in general and ourselves holds.

Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.

In the present article we analyze the understanding and the use of the Kantian philosophy by the German physicist Werner Heisenberg, Nobel Prize of Physics of 1932, formulator of the principle of uncertainty. Heisenberg seems to adopt a neo-Kantian understanding of the nature of science, according to which science would not deal with the real itself, but only with the way it appears, which inescapably depends on the interaction between the subject and the object of knowledge. However, in spite of this conception, Heisenberg considers that the Kantian definitions of "space", "time" and "causality" are not compatible with the developments of the quantum mechanics. In this opportunity we will see more carefully the conception of science and the problem of causality.

Habermas discusses the chances for the establishment of world citizenship in contemporary society, marked by multiculturalism and the process of globalization. Habermas identifies the historical configuration of the post-national constellation, and from there themed the transition from international law to the law of citizens of the world, which aligns the concept of citizenship to the idea of ​​human rights. Habermas analyzes the Kantian idea of ​​a cosmopolitan state in which citizens are legal subjects of their respective States and members of a cosmopolitan entity. Kant elaborates on the concept of world republic, which Habermas disagrees with, but offers the example of the European Union for a discussion on the realization of a just and peaceful international order. Based on the Kantian orientation of constituting an order of world citizenship, Habermas discusses the conformation and viability of this idea in contemporary times. For Habermas, it is possible to spell out the idea of ​​cosmopolitan citizenship. From the European Union, cooperation between States and citizens shows that a cosmopolitan community is needed to complement an international community of States.

In 'The Oxford Handbook of Wittgenstein', Michael Potter's essay 'Wittgenstein on mathematics' offers not only an analysis on why Wittgenstein's philosophy of mathematics is so controversial among philosophers and mathematicians but also justifies such controversy. For that purpose, Potter emphasizes that Wittgenstein's discussions on math are unfinished. This article sheds light on some inconsistencies and contradictions pertaining Wittgenstein's mathematic thoughts which, although reinforcing the decade-long criticism on the author, did not interest scholars as much as Wittgenstein's comments on Kurt Gödel's incompleteness theorems and his dialogues with Alan Turing on the foundations of mathematics.

This article aims to analyze one of Mészáros' criticisms of Sartre, that is, the negative determination of totality. Starting from the distinction between real and unreal, we return to the discussion between the real and the imaginary and indicate a third element, the possible, as the texture of the real. The possible characterizes the real as a movement and denotes this as a totalization. Thus, always as process and possibility, the real and the total are understood according to the freedom of the subject.

In My Philosophical Development, Bertrand Russell states that Ludwig Wittgenstein's second philosophy seemed completely unintelligible, composed by trivial positive doctrines and unfounded negative doctrines. Such critique is still currently considered a development of Russell's misunderstanding of Wittgenstein's later ideas. In opposition to that judgement, this article argues that Wittgenstein's posthumous diagnosis of autism provides a new interpretation of his positive doctrines and of his negative doctrines alike, proposing a revaluation of Russell's reaction to them.

This text proposes a conception of Richard Rorty's philosophy from the distinction between systematic philosophy and edifying philosophy, proposing this distinction as a key to reading his neo-pragmatism and his political-ethical proposal of the 90s, whose consequence main will be his conception of liberal democracy, ironic citizen and post-philosophical culture.

This article aims to present the emergence and the problems which the concept of Thatsache or fact of consciousness attempts to solve in the development of elementary philosophy in its early years. To accomplish this task four texts will be analyzed in three steps. Primarily, the investigation focuses on the difference between internal and external conditions of representation in relation to the mere representation and the problems which it rises in his Essay on a new theory of the human capacity of representation (1789). Secondly, the article analyses how Reinhold tries to solve these problems through the concept of fact of consciousness proposing a definition to the representation as a proposition in his On the possibility of philosophy as rigorous science and New presentation of the chiefs moments of elementary philosophy, both present in the Contribution to the correction of previous misunderstandings of the philosophers (1790). Thirdly, how this concept works not only as a principle of consciousness, but also as a ground to elementary philosophy and the philosophy as well, especially in the On the foundation of philosophical knowledge (1791), known just as Fundamentschrift.

The purpose of this article is to try to clarify the origins and philosophical importance of the concept of objective logical validity in Frege's thinking. Our argument will try to locate Frege's philosophy within an analytic semantic tradition that arises in the nineteenth century through the thinking of Bolzano and Lotze and which is also characterized by antinaturalism, antipsychologism and by the belief in an a priori objectivity as a characteristic of logically valid units, but not real. The article will identify common points between the philosophy of these three thinkers, but above all, we want to seek in the philosophies of Bolzano and Lotze the roots to understand the distinction between the three kingdoms and the Platonic semanticism present in Frege's philosophy.