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The purpose of this text is to exhibit and explore an image of Wittgenstein that remains in the margins of the academic production of commentaries on his writings: the image of a philosopher who does not occupy himself with philosophical theses and theories, but with a conflict against his philosophical inheritance and the world he inhabits. A conflict that does not end, that shows us ambiguities that are not abandoned after definitive solutions are given to what haunts the philosopher. The voices of Wittgenstein tell us about temptations and hegemonic forms of thinking philosophy that remain present, about questions that can still be raised in philosophical communities, and this leads us to think about the pertinence today of his demand for a therapeutic procedure. In this sense, some topics will be explored such as: philosophy as some sort of antiphilosophical therapy, the relationship between the "disease of a time" and the writings and biographical aspects of Wittgenstein, the desire for authenticity and the possibility of individual solutions for the issues relating to the "darkness of this time".

The intention of this article is to theorize Benjamin's thinking about the past, showing not only how this is the true driving force of the Theses, but also how it is only through this that a new concept of history becomes possible. In fact, the past is not finished, but it also a revolutionary past insofar as it avenges thousands of oppressed people in their encounter with the present. A past that contrasts with the official version and the tradition of the continuum, an open past, but not easy to read, implied in encrypted signals to decrypt, dreams to interpret and moments to hold. We can define the Benjaminian past as a "near past" only in the sense that, however, this proximity does not indicate a specific temporal adjacency, but only its relevance and always explosive urgency.

In this article, we will undertake a reflection on the analytics of power in Michel Foucault. Our intention is to cover Foucault's production from the mid-seventies to the beginning of the eighties, seeking to understand the shifts or "twists and turns" through which the concept of power has suffered over time. We will try to show that it is possible to identify three moments in Foucault's research. First, when trying to move away from the traditional legal-discursive understanding of power, he introduces an unprecedented analysis of the dynamics of disciplinary power and the micro-powers that make up the social field. This can be considered a shift, in general, in relation to the western political tradition. With the course society must be defended we are faced with a change in the understanding of power when identifying it as war or struggle. Finally, with the introduction of the concepts of biopower/ biopolitics, Foucault is led to a great expansion of his research, focusing on concepts that were not part of his interest until then, such as, for example, the concept of State. It is in this context that the concept of government will enter Foucault's reflections. We understand that the concept of government is a refinement and, likewise, makes its analysis of power broader and more complex in order to account for the political present.

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.

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.

We will approach here the causal beliefs in miracles from the experimental method used by Hume in order to know if such beliefs can be said legitimate or not. In this way we will have two possibilities: either the criteria used to judge causal beliefs confirm the legitimacy of miracles, and then we will have to assume that such criteria are too flawed to account for the nature of miracles - since they are contrary to experience. Or, then, the criteria used to judge causal beliefs will not allow us to confer a status of legitimacy on miracles, and so we will have a reasonable basis for judging legitimate causal beliefs. We will defend from Hume's texts the second hypothesis with the following argument: a belief to be called legitimate must have the status of proof, the belief in miracle can never be a proof, so the belief in miracle can never be called legitimate.

The quantum mechanics instituted a completely new mathematical language. This change in physics required physicists and philosophers to rethink the concepts by which reality could be represented, since classical notions were limited in the understanding of atomic phenomena. The French philosopher G. Bachelard and the German physicist W. Heisenberg are authors who have discussed the major changes that have occurred in physics and have dealt with the problem of language in quantum mechanics. In this article, the objective is to resort to the arguments of both authors to evidence relations between their ideas about the referred subject. It is noteworthy that Bachelard and Heisenberg criticize the application of the usual language and philosophical concepts of modernity in the new physics, but, through his notion of rupture, the French philosopher proposes that quantum mechanics be restricted to mathematical language. This idea runs counter to Bohr's principle of complementarity, which Heisenberg acknowledges in the understanding of quantum phenomena and an interpretation of quantum physics.

The problem of bad conscience, on Nietzsche, holds a central part of his reflections that it is understood, particularly, of Second Dissertation of 'For genealogy of moral'. Given the fact of trial to be diagnosed as one expression of occidental culture's nihilism, can not deny it, but, develop forms for conceive it, that is, forms of rub shoulders with it. Thus, rather than of trail acting as pleasure on guilt, of witch demands weakness and powerlessness, this would act as feeling of guilt on create, when unloading a quantum of force that be expressed in work of art. When optimizing the trail, as aesthetics production, Nietzsche would be transfiguring bad conscience when overcoming nihilism.

The Material Phenomenology of Michel Henry reveals the immense life domain that supposes another concept of absolute, namely, this originating life in each cogitatio as auto affection, where nor the life and neither the revealed about her are mere abstract concepts, but a carnally susceptible reality. This life knowledge opens counter-reductively, so that the radical life passibility from a feeling that always occurs in the ipseity of its pathetic flesh, Verb and flesh had always been together as absolute beginning independent of the representations. In this measure, to go to the 'same thing' of this non-intentional phenomenology implies in discovering the being in the transparency of its itself coming, absolutely independent, whose phenomenally process dispenses a distance. Thus, Henry insists on the pathos that ego sum without forcing us to pass by a representation, thanks to the primacy of appearing on its own apparition, however, remains as latent question to understand in what consists this life as unconditioned absolute. How is it possible to talk about this life that carries out the experience of itself, identifying with such movement? Therefore, this work has as central base L'essence de la Manifestation by Michel Henry that, in our view, defends as thesis phenomenal becoming of the being which a pure affection of himself in his own body, and in this measure, would be presented as a good foundation per converting from transcendence to a pure immanence the unveiling of the own self.

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 this article we aim to demarcate the interchanges of the ethics of Haberma's discourse and the genetic psychology of Lawrence Kohlberg. If, on the one hand, for the German philosopher his ethical proposal can contribute to fill the deficits of genetic psychology in relation to moral development, on the other hand, discourse ethics is based on the empirical researches carried out by psychology theorists and, with this, reinforce the thesis of the ethical universality defended by Habermas and Carl Otto-Apel. However, there are limits on the demarcation of the philosophy and the psychology because the are fields in which the methodologies are not identified and and because they assume different epistemologics perspectives, descriptive for the psychology of development and prescriptive for Habermas' philosophy intends to establish a relation with different fields of knowledge, from which it ensures interdisciplinarity and openness to the constant dialogue between diverse knowledge.

This thesis investigated the relation between philosophy and the practice of writing texts in order to treat the following issue: There are alternative ways of expression and development of philosophy beyond those related to resources of verbal language? As there seems to be a necessary connection between philosophy and verbal language in the Western philosophical tradition, we aim to rethink philosophical practices within the university and to analyze the existing potential of various formats of thinking. Initially, we present the contributions of an inter/multidisciplinary approach to philosophy, pointing to the paradigm of complexity as an appropriate resource for investigating contemporary philosophical problems. We understand that the complexity paradigm has been designed to provide a shift in philosophy that takes it beyond the realm of verbal language. As a case study, we discuss the central features of Brazilian philosophy in the context of the public university. In this context, we analyze the limits of verbal language as an expression of thoughts. Finally, we discuss the potential of non-verbal forms in philosophical reflection, analyzing their contributions and limits for the development of genuine philosophizing.

The work of Poulain de la Barre presents the effort on the issue of gender equality. His rationalist philosophy, anchored in cartesianism developed in his speeches, proposes overcoming prejudice, regarding the place of women in society, by demonstrating that this is a truth guided by the force of opinion and custom. With the use of reason and the scrutiny of nature, knowledge would overcome inequality established in the name of humanity's progress. This text seeks to discuss about his thesis and analyze how the female condition was approached by the French philosopher.

The objective of this text is to address the singularity of what the thinker Felix Guattari called the "aesthetic paradigm." Sometimes also called an ethical-aesthetic or political-aesthetic paradigm, it pretends to function as a proposition, rather than a proposal, to raise in the most diverse areas, fields and practices the problematic of ethical creation and political re-creation, both inseparable. Thus, it is necessary to investigate what is meantby "aesthetics", what is art and who is the artist of this paradigm. What are the motivations, the landscapes and the conditions of the issues that led Guattari to formulate this idea of a paradigm capable, from art, through ethics, to instituting a new way of thinking politics and to think politically.

This paper examines how the question of the Tragic is defined according to Hölderlin, an important German poet from the XVIII century. In 1804, Hölderlin translates and comments the plays Oedipus the Kingand Antigone, by Sophocles. This paper focuses on the investigation about the Tragic undertaken by Hölderlin in the third part of his Remarks on Oedipus; in this part, some elements which are singular to his thought come up, such as the Caesura, the Mutual Unfaithfulness and the Categorical Reversal. These elements allowed Hölderlin to address the question of the Tragic from an entirely new perspective for his time and provided the emergence of important further debates both in Literature and Philosophy. There are two main questions which guide the argumentation of this paper: the first one refers to Hölderlin's singular conception of the paradoxes that commonly constitute the Tragic, such as the one between the human and the divine; and the second one, the analysis of the poetic task of Modernity as a possible task to every single poem.