Suchergebnisse

This paper aims to present, from the perspective of Edmund Husserl, the concepts of consciousness, subjectivity and time. For the development of such purpose, the following Huserlian original texts have been mainly utilized: Logical Investigations, On the Phenomenology of the Consciousness of Internal Time and Cartesian Meditations. This text initially presents the concept of consciousness as a real phenomenological unity of the ego's experiences, as self-consciousness and as intentional experiences will be exposed. Subjectivity is approached based on the concepts of empirical self and pure self. Time, on the other hand, is explored from a phenomenological standpoint. Finally, the last item shows the intrinsic relationship established between the concepts of time and subjectivity, thus demonstrating the concept of the absolute flow of experiencing, which is timeless, and which is the ultimate and true absolute. Paradoxically, it demonstrates that it is in the actual flow that temporality is originated, and it is in the temporality, through experiences, that subjective life is put into effect and is consolidated; i.e., it clearly demonstrates that time is the catalyst for the development of subjectivity through temporal experiences and that it is in the essential autogenic relationship that conditions are created for the development of life in unity, whose process is characterized by openness to time, a flow in the live perpetuity of the now.

In this paper will investigate the criticisms presented by Gerald Allan Cohen of the difference principle asserted by the American philosopher John Rawls. Cohen claims that the difference principle allows for exorbitant inequalities and that these inequalities would undermine the ethos of solidarity assumed by Rawls. Against Cohen's criticisms, it will be emphasized the fact that the principles of justice as fairness must be read together (holistic reading), and therefore the inequalities allowed by the difference principle are much smaller than Cohen believed, since equal liberty, fair equality of opportunity, and the fair value of the equal political liberties must also be ensured. Thus, to ensure that the principles work together, it will be argued that the scope of the principle is much narrower than Cohen thought. It is emphasized that in Rawlsian thought there is no need for constant economic growth, and the principle of difference should not be seen as a market principle, on which its objective is not to be a mere principle of reparation, but a principle that affirms reciprocity between fellow citizens of a democratic society.

Translation and footnotes by Rosana Jardim Candeloro (UNISC).

Translation and footnotes by Rafael de Araújo e Viana Leite.

O presente trabalho foi encomendado no ano de 2014, por ocasião de conferência ministrada pelo Prof.Hilton Japiassú na UFT. Após a conferência, a então gestão da Universidade Federal do Tocantins instituiu o Prêmio Hilton Japiassú de Excelência em Pesquisa, através de sua Pró-Reitoria de Pesquisa e Pós-graduação. Em homenagem ao referido professor, a comissão editorial de Desafios decidiu manter o texto original, tal como foi enviado em sua primeira versão. O Prof.Hilton Japiassu faleceu, no Rio de Janeiro, no ano de 2015.

O presente trabalho foi encomendado no ano de 2014, por ocasião de conferência ministrada pelo Prof.Hilton Japiassú na UFT. Após a conferência, a então gestão da Universidade Federal do Tocantins instituiu o Prêmio Hilton Japiassú de Excelência em Pesquisa, através de sua Pró-Reitoria de Pesquisa e Pós-graduação. Em homenagem ao referido professor, a comissão editorial de Desafios decidiu manter o texto original, tal como foi enviado em sua primeira versão. O Prof.Hilton Japiassu faleceu, no Rio de Janeiro, no ano de 2015.

At the margins of modern medical practice, pushing the very limits of science, and indefatigably rendering the precincts of public discourse, still functional remnants of Christian civilization continue to provide care for the hopeless, perform healing sacraments for the incurable, and curate objects of votive devotion for the suffering and needy. These public services go largely unaccounted for, though they secure an ordered world, structure perception, and serve as ontological anchors. Lost in the vague, scientifically unrarified notions of spirituality that brace a general, undifferentiated worldwide metaphysical experience and disregard immense cultural, functional, geographic and performative distinctness, Catholic sacramental practices aimed at alleviating suffering and promoting healthy lifestyles are receiving only marginal mention in scientific literature(1), despite the fact that they make up daily reality in large parts of contemporary Europe and Latin America. Writing this editorial from the Northeast of Brazil, where traditional religious practice has sustained generations through the calamities of severe droughts, slavery, extreme poverty, high child mortality, failed political orders, and a harsh global economic reality, it is difficult to underestimate the power of sacramental experience to sustain a cultural identity. It was defined the concept of care of the sick in the context of the religious experience of the Northeast of Brazil which is historically relevant to health promotion. Until the emergence of national health care in the late nineteenth century, it was largely the order of the Franciscan friars that was charged with promoting healthy lives in the region. The Catholic concept of care that guided their efforts structures three procedural reality principles: the psychological reality of the transference to the person in one's charge (care/caritas), the performative practice of religious sacrament such as the anointment of the sick or ex-voto devotionals, and the physical object ...

The aim of this paper is to indicate in a contemporary perspective how transhumanism fits into religious discourse as, in seeking to resignify human existence and lead humanity to a posthuman dimension, it finds roots in the ancient gnostic movements, transforming itself into a new Contemporary religion. Given this, we will first try to identify common ground between Gnosticism and Transhumanism, especially the idea linked to the denial of corporeality. In a second moment, we will show the dangers that transhumanism faces when it intends to give man powers to modify its existence, dispensing with the figure of the creator God.