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The article aims to draw a dialogue between the conception of Ethos present in the poet Patativa of the Assaré and the thought of the philosopher Manfredo Araújo de Oliveira. From the particularity to the universality, both thinkers theorize social ethos as an intrinsic characteristic of the subject. Patativa is a representative of the poetry of the Northeastern pantheon, while Manfredo Oliveira stands out for the power of synthesis and analysis of the main problems in the History of Philosophy. Both thinkers show us how it is possible to philosophize in Portuguese or how it is possible to extract from the historical specificity the dilemmas of human complexity. This article, therefore, makes a reflection that starts from the popular literature to the Northeastern philosophical thought, presented as a guiding thread to ethics.

The article presents some contributions of Wittgensteinian philosophy to philosophical theology. For this, it is divided into two moments. The objective of the first moment is the clarification of the semantics of theological discourse. We will see that, according to Wittgenstein, the significance of this discourse depends, necessarily, on the connection of doctrines with performances; in other words, theological sentences are only meaningful when they are linked to the lives of language users from a practical and evaluative point of view and not merely theoretical. By not fulfilling this criterion, the doctrine would need to be rejected or rephrased (clarifying the concept of rephrasing is also the objective of the first moment). We will see that this, shall we say, theological method, can be found, mutatis mutandis, in both the first and second philosophy of Wittgenstein. The objective of the second moment is the discussion of a case study on the doctrine of predestination. This discussion will show us how Wittgenstein himself applies his theological method, clarified by us in the first moment of the article.

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.

The objective this article is to investigate the problem of the formalism in moral giving emphasis to G. W. F. Hegel and its Philosophy of Right as proposal of objectivation of the normative contents of acting. The intention is to present the version of Hegel for the problem of the formalism in relation the determination of acting in the sphere ethical, politics and legal. For the concretion of such task it is necessary to investigate the consideration concerning the 'Moralität and Sittlichkeit', estimated basic to build a project stuffed for a 'Philosophy of Right' and the figure of the State politician. The contributions of Hegel to effectuate the proposal of overcoming of the formalism if find in 'Grundlinien der Philosophie des Rechts: Über die wissenscaftischen Behandlungsarten der Naturrechts and Phänomenologie des Geistes'. The author apresents a clarification some of the main aspects in such a way of the objections how much of the attempts of reply to the problem.

This study aims to present the problem of moral action and normativity in Being and Time from the interpretation of Steven Crowell, expressed in the text Consciousness and Reason: Heidegger and the Fields of Intentionality [2007], in which he questions Tugendhat's interpretation exposed in the 1999 text "Wir sind nicht fest verdrahtet": Heideggers "Man" und die Tiefendimensionen der Gründe.

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.

Sartre, in the work Notebooks for an Ethics (1947-1948), presents notes on the dimension of history that begins to develop initially within his moral reflection. Sartre, however, does not have a finalized version of his theory of history, linking his reflection to a comparison and critique of Hegel's philosophy of history and Marxian historical materialism. The aim of this article is to analyze Sartre's critique of Hegel in the Notebooks for an Ethics about history, showing an outline of Sartre's initial views on history. Sartre makes extensive use of a critique of the possibility of Hegelian dialectics, questioning the dimension of this movement of the real as true. It analyzes the idealization of this movement in the dialectic of the master and the slave in works such as Phenomenology of the Spirit (1807) and discusses the notion of the totality of history. Sartre suggests, based on this critique, his own notion of history linked to a de-totalized totality and a historical becoming centered on freedom.

This work aims to highlight the continuous game and the paradoxical relationship established between memory and forgetfulness based on the contributions of Friedrich Nietzsche and Henri Bergson. We will follow the hypothesis that the origin of memory and consciousness in Nietzsche is very close to that made by Bergson in Matter and Memory. I will try to expose how memory in Bergson arises in the interval between action and reaction, at the moment when man hesitates, organizes and selects the new movement. The same hesitation movement occurs in Nietzsche, when man abandons the "animalistic" realm of the instant and begins to calculate and plan his actions. In the meantime, when man acquires the capacity to remember and distances himself from the instinctive animals, forgetfulness becomes vitally important, according to Nietzsche, since an excess of memory can resent and sadden the body. In Bergson, on the other hand, the brain mechanism - an organ of attention to life - also occupies a prominent place, from the moment it temporarily removes the totality of (non-useful) memories, and allows only some of them to become conscious (the useful ones). To this end, we will observe that what is behind this infinite game between memory and forgetfulness is the maintenance of a healthy body that does not get lost in excesses - of remembering too much or forgetting everything. A body that knows how to remember, but also how to forget in order to live.

This article intends to indicate a propositional use of the notion of image of thought, present in the work Diferença and Repetição by Gilles Deleuze, because according to this reference, repetition is typical of asserting itself, allowing the emergence of what differs. On the other hand, the notion of image of thought occurs in Deleuze's philosophy on three occasions, in the works Nietzsche and Philosophy, Proust and the Signs and in Difference and Repetition and in these works, this perspective does not always coincide, moving from a more critical use for more positive use. In strategic terms and methodological, it is precisely this last approach, of a constructive nature, that we will base ourselves on. The discussion revolves around an affirmative image of thought in philosophy in the face of difference in the act of repetition, which means that difference in philosophy would bring with it, in its movement, an internal process of differentiation, whose power repeats it, but not of the same way, if not transmuting it into other possibilities of what it means to think.

This paper has as main goal to investigate and circumscribe the problematic relation between intellect and brain in Arthur Schopenhauer's work, under the consideration of the well known Eduard Zeller's formulation of the problem. In this way, the concepts of intellect and brain might be considered according to the major explanation of the metaphysics of nature, having as main idea the distinction between the two ways of considering the world presented simultaneously in The world as will and representation and improved and developed in the author's posterior works. If, on the one hand, the world is object of investigation through subjectivity and its forms of existence, on the other hand it is considered through the objective way which, firstly, admit the object as existing by itself, independently of any subject. Without an independent existence, in so far each object depend on subjectivity, both modes must contribute to the complete understanding of the world as a whole as complementary parts: the intellect must be understood from the objective point of view and the brain according to the subjective analysis of the world that leads to the metaphysical conclusions of Schopenhauer's work, whose aim include putting it in the general explanation of nature.

The relationship between nature and history is of paramount importance in the development of Heidegger's thought. The philosopher reserved a different way of interrogating nature in relation to the way of interrogating the historical being-there. In fact, the author of Being and Time captured a fundamental aspect with regard to the consequences of the way nature is considered in our time. Considering that Heidegger affirmed that "nature is an entity that meets within the world and that can be discovered, following different paths and degrees", his indication that the current (hegemonic) conception of nature is characterized by being "undifferentiated" proves to be extremely relevant to the understanding of the topic in focus. In this sense, the present work aims to discuss the Heideggerian critique of the undifferentiated conception of nature from the concept of unterschied and the dialogue with its critics, seeking to explain the philosopher's intention of no longer thinking about the relationship between nature and history separately, but in its unity in the ontological understanding, which would occur each time according to the modalities from which the historical being-there appropriates its having-been, its traditionally inherited possibility-of-existence.

The present study is based on the relationship between philosophy and literature with Nietzsche and Kafka as the main authors studied. The central question of this study is how to comprehend some of Nietzsche's philosophy in Kafka's literary pieces? In this way, the goal is to analyze a potential reading of the concepts will of power and nihilism. The text's proposal develops in two moments: characterizing Nietzsche's philosophy with the will of power and nihilism concepts as main points of the books considered as "mature" written by this author and presenting Kafka's piece Carta ao pai as an alternative to overcome nihilism with the main starting point being the relationship between will of power and art characterized by a determined period in Nietzsche's philosophy as active nihilism. Thus, the text primes at developing not just a descriptive analysis through bibliographic research focusing on the cited manuscripts, but also searching fundaments to arguments made by some commentators of both authors in specific points.

The following text is a fragment of a doctoral work and will cover a specific period of the young Nietzsche's life, when he served as a nurse-soldier in the Franco-Prussian war. It was the moment of writing his first book The birth of tragedy. The struggle for culture figured as the weapon used to prevail in favor of its elevation. It was intended that she return to the classics of Antiquity and Germany as horizons to guide a thought as an "instrument of combat". In addition to this direct experience in the war, these missives refer to art, especially the musical, which, in our understanding, figured as an educational medium. It is worth noting that several moments in Nietzsche's daily experience, his occupations, creations, fights, doubts, suffering, work; all were springs that propelled his thinking and the constitution of a personality that learned and created ways to educate himself and also generated an instrument for thinking and confronting the dominant way of life in his time.

This article analyzes the concept of "rules" from the conception of law presented by Herbert Hart in his work The Concept of law, showing how the rules of law differ from others types of rules such as those of morality, customary, and so on. We will do this through the distinction between the sense of obligation that the rules have, highlighting, at the same time, the normative aspect inherent in the legal rules.