At the beginning of the twentieth century it would be unthinkable, among European scientists, to separate natural science and philosophy. Physicists-philosophers were scientists such as Einstein, Bohr, Heisenberg, Schrödinger, among others, who refounded physics by laying the foundations of quantum mechanics and special and general relativity. In this paper we briefly review how some of these thinkers have looked at the issues of the value of science, the relationship between science and philosophy, and the importance of Greek philosophy to nuclear physics and quantum theory.
In this paper, we will investigate the political meaning of history in Kant's and Hegel's Philosophy of History. Both of them, each in its own way, the substantiation of a given political system - centered in the structuration of the Constitutional State - the fulfillment of human's history supreme finality. We will analyze, to this end, the works 'Idea for a Universal History with a Cosmopolitan Purpose', written in 1784, five years before the French Revolution and 'Reason in History - a general introduction to Philosophy of History', organized from the lectures given by Hegel in his maturity. In the final considerations, we'll try to problematize the notions of "sense" and "finality" of History.
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.
What is the status of the concept of "my nature" in Descartes' Metaphysical Meditations? That is the inquiry of this article. In order to answer it, the present study is divided into two moments. In the first part of the work, I intend to investigate the concept of "my nature" as it appears specially in the first two meditations, namely, as the nature of the common sense; which needs to be overcome in order to give rise to a theory of knowledge accordingly to the natural light of reason. In the second part of the work, notably through the analysis of the sixth meditation, I try to elucidate that, despite its impertinence to a theory of knowledge, the notion of "my nature" is, conversely, the fundamental building bloc of a Cartesian practical philosophy. And this, however, entails some cost for Cartesian metaphysics in general. Surely, Descartes' theory of knowledge is wholly based on a priori elements (i.e., necessity, universality and innatism); but his practical philosophy, in turn, and this is the point to be stressed, since founded on the mixture of reason and senses, must be constructed almost entirely in a contingent and experimental soil.
Raymond Aron's international and strategic thought is inextricably linked to his own critical philosophy of history, as he conceived it in the 1930s, after spending a period of time in Germany. Influenced by pacifist philosopher Alain, Aron is converted to realism, which is put to the test by the 20th century wars. It is not advisable, however, to associate Aron tout court to the strict Anglo-american realism of Hans Morgenthau and Kenneth Waltz. Against the construction of a general theory of International Relations based on model-building, he is the harbinger of a historical sociology of Weberian inspiration, seeking to render the international scene intelligible in its peculiar complexity. Adapted from the source document.
The present article's main objective is to investigate the nuances of the relation established between the notion of love of fate and the thought of the eternal recurrence as they appear in book IV of "The gay science" (1882), work of Friedrich Nietzsche. The affirmative sense of this work, which is expressed in a poetic and artistic way, allows us to start the analysis of the questions to be explored from an aesthetic perspective. We intend, therefore, to approach the different meanings of the concept of art in Nietzsche's philosophy in order to better understand the concept of life as a work of art - from that, thinking possible ways of articulation between the notion of life as a work of art and the communication of love of fate and the eternal recurrence as constituent parts of the project of transvaluation of values. This research facilitates a better understanding of the possible relation that the philosopher establishes between the notion of love of fate - which takes place in the first aphorism of book IV - and the thought of the eternal recurrence - which is announced in the penultimate aphorism of the same book. Therefore, the article investigates to what extent and how the mutual crossing of both concepts occurs and its relevance in the general framework of Nietzsche's philosophy.
In contemporary philosophy, approaches to the notion of play rarely refer to Heidegger; this one, in lectures given in the winter course of 1928/1929, Heidegger presented important reflections on what considered to be the primordial play of transcendence, which exerted influence on authors that deepened the debate on the notion of play, such as Hans-Georg Gadamer in Truth and Method (1960), and Eugen Fink in Play as a Symbol of the World (1960). This article intends to deal with the notion of play developed in the work Introduction to Philosophy, which constitutes the record of these lectures. The goal is to demonstrate that, for Heidegger, before the game, and any rule established through it, we are moved by a disposition (Stimmung), related to an original play (spielen) that dominates and drives the being-there to being-in-the-world (In-der-Welt-sein) and links it to its worldliness (Weltlichkeit). This disposition, as a state of mind or affective tonality, leads the being-there to constitute the world as a space of play (Spielraum) of transcendence. In addition, it is important to note that the being-there (Dasein) is the one to whom his own being is always at stake, for therein lies a peculiar opening which is the basis of the living and pulsating behavior of the human in general; because being embraced by the being in the whole, as moved by transcendence and by the understanding of being (Seins-verständnis), the being-there would always be situated in a game of life (Spiel des Lebens).
O presente artigo pretende propor um determinado ensino de filosofia para jovens, hoje, na escola, que seja uma forma de ação política transformadora do mundo. Partimos da contextualização de nossos tempos como tendo a vida tomada pela política em sociedades de controle para defendermos a ação de criação de mundos possíveis a partir do mundo dado e imposto pelos mecanismos de poder que nos capturam. A possibilidade de criação não é mérito de poucos, está ao alcance de qualquer um, do homem comum. Uma ação educativa da filosofia na escola poderia ser a de fazer os alunos passarem por uma experiência filosófica em seu pensamento como uma disciplina de criar conceitos, dentro dessa perspectiva de incentivar a criação de outros tantos mundos possíveis e diferentes.
This work aims to analyze the Hans Jonas' reflection on the ontological status of the animal that is inserted, in this context, in a more general analysis of the phenomenon of life and presents itself as an important topic in the ontology that intends to combat dualism and the rupture between human animals and non-human animals. By recognizing different degrees of a spiritual activity among living beings, the author, however, does not share the idea of a full equality among animals, although his perspective is of common traits that accentuate the transanimality of man, that is, its belonging and, at the same time, its difference in relation to the beasts. Therefore, his philosophy is not limited to the discourse on animal rights, but rather intends to think of a new animal ontology and a new human animality through the psychophysical integrity and the constitutive relationship between human and non-human animals within the field of nature.
O presente trabalho investiga as concepções platônicas sobre educação e indaga: a tese sobre a educação na Alegoria da Caverna contempla a formação do homem como ser integralmente concebido? Este trabalho assume a contribuição que instiga os pesquisadores da filosofia ao filosofar próprio e objetiva evidenciar que, na Alegoria da Caverna, Platão estabelece um conceito de educação da alma como libertação de si. A metodologia é bibliográfico-documental, pela apreensão e análise do dito do filósofo estudado. Conclui que uma concep-ção de educação que não siga o idealismo platônico pode adotar uma posição teórico-metodológica que valorizasse o homem inserido no mundo e que nele se lança para dar conta da existência concreta e presente.
This article presents the contribution of Theodor W. Adorno to the configuration of an education capable of confronting contemporary irrationalism, through a resumption of the definition of dialectics as a critic of philosophical thought. It has modernly limited itself to rationalizing rationality to the highest power, without dwelling on the effects of its unfulfilled promises. The work of Adorno is recognized by a propensity according to which it is the responsibility of philosophy to critically reflect and clarify the way culture organizes itself. Such a proposition leads to a theoretical project that presupposes an awareness of the misconceptions of reason, in an attempt that, through enlightenment, man can construct possibilities of autonomy and emancipation. The article is organized in two parts, as follows: 1. Theorical-practical ambitions of the critical theory of society and 2) The threads that weave TW Adorno's critical theory, divided into three topics: a) The general cultural climate of late capitalism - the propensity for barbarism; b) Bankruptcy of culture - objective reason of barbarism; c) Reflexes of damaged life: the sickness of contact.
O presente artigo objetiva pensar a ideia de formação a partir da perspectiva da filosofia da diferença: O texto mobiliza uma crítica à ideia de formação compreendida ao logo da tradição clássica e toma por meio das inferências de Nietzsche e Deleuze uma ideia de além-formação, esta é compreendida para além dos pressupostos identitários e festeje a transversalidade, a singularidade, o fluxo e a intensidade. Essa perspectiva exercita uma espécie de movimento turbilhonar que não aceita a representação do mero instalado, mas marca o corpo na imanência do acontecimento diferencial que se caracteriza pela aventura da sua existência. Como um corpo que sente e que luta e labuta no eterno jogo de criação. Assim, o grande acontecimento se configura pelo movimento e o aprendizado se faz na sua própria instalação de si, exercendo a multiplicidade, a inocência da criação. Sem determinações ou enclausuramentos. Essa formação pensa a transformação em toda sua potência de vida.
This article aims to analyze the work 'Mal-entendido em Moscou' ('Misunderstanding in Moscow'), by Simone de Beauvoir from to specific themes: the aging and the finitude. The book tells the story of André and Nicole, two retired professors who feel the weight of aging and travel to the USSR for the second time in their life. Thus, a series of misunderstandings start taking place: the lack of communication, the fear of aging, a long-standing love, the assumption of female identity, their political expectations and the difference between the characters' comprehension of the world itself. In this text, I address these divergences, especially the impact of aging and the realization of finiteness by the main character and how these matters of uneasiness reverberate in all of us as well. The article is subdivided as follows; first it deals in general with the relationship between philosophy and literature in Beauvoir's production; the following presents the plot of the work, highlighting some important elements for the discussion and; finally, it investigates questions about aging and facticity, seeking to understand the original focus that the philosopher outlines in the courageous and realistic creation that she makes of her characters.
Known mainly for his rescue of Aristotelian-inspired virtue ethics, Alasdair MacIntyre is responsible for the creation of a sophisticated theory of rationality and the conflict between rival perspectives, built on an understanding of the concept of traditions of enquiry. MacIntyre's view is clearly inspired on discussions from the philosophy of science, with which it shows important points of convergence, but it strays away from them in some fundamental issues, presenting itself as a peculiar kind of dialectics of traditions of rational enquiry, wich by itself presents a wider scope than that of the traditional theories of science. Such traditions replace, for MacIntyre, units exhibited in current debates, such as theories, paradigms, research programs, and conceptual schemes. Even although he deals with themes such as epistemic crises and transitions between perspectives, MacIntyre's emphasis is rather on the conflict, sometimes continuous, between rival traditions, which allows for a distinctive approach in the face of problems such as that of epistemic progress. The general lines of the MacIntyrean program are here shown, and a special emphasis is put on its approximations and divergences relatively to the canons of the aforementioned discussions.
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.
