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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.

The machine-man of La Mettrie appears constantly connected to the cartesian animal-machine. From this relation, it is possible to inquire whether there is indeed some continuity between the Cartesian proposal and that advocated by La Mettrie or, on the contrary, whether the latter effectively represents a criticism and a rupture with respect to the former. Our interpretation is that the germ of materialism - and La Mettrie does not escape it - can only develop in the condition of breaking completely with the cartesian doctrine. So, far from there being only one step between one and another philosophical theory, what exists is a radical and giant difference. There is no theoretical continuity between the cartesian animal-machine and the lamettrian machine-man. Unlike what happens in Descartes theory, particularly, in his dualistic conception that implies a discontinuity, Machine-man establishes a continuist thesis between men and animals. For La Mettrie, the passage from animality to humanity is not a violent passage, but a gradual one.

In the course of 1978 Security, territory, Population Foucault takes as its object of analysis the pastoral power developed and extended by the Catholic Church from the third century to the 16th century. How can we place this study in Foucault's trajectory? We think that the analysis of power extended to the pastoral scope serves the realization of the genealogy of modern governmentality, so that the art of Christian government inserts itself in the history of rationalised political practices. We seek to demonstrate the author's thesis that the techniques undertaken by the Christian pastoral power and that produce a power at the same time individualizing and totalizing are present in current political governmentality. For that, we set the specificity of pastoral power in relation to political rationality, which confers its exteriority against the ancient Greek thought and the arts of government from the modernity. Thus, the refusal of a laicizing reading of pastorate is evident, since the techniques of pastoral government go beyond the religious sphere in which they were circumscribed, what puts the question of how to govern in different social fields.

I discuss in this paper the proposal of informational teleosemantics, as it was conceived by Fred Dretske. I sustain that, although informational teleosemantics faces serious difficulties concerning determination of the content of beliefs, it provides good criteria to distinguish merely informational systems from representational systems.

The main aim of this paper is to understand the fundamental concepts that were part of what we all nowadays as the republican tradition and collate them with the sense of politics that underpins the current liberal democratic societies. The proposal has as a path of theoretical analysis a set of political themes that served as the foundation for the construction of republican ideals which contemporary scholars will call as republicanism.

The core of Hume's empiricist problematic is the question of the status of experience. This concept unfolds, in his philosophy, in the distinctions he makes between the different impressions, between the different originating processes of ideas. Whether they are simple or complex, of sensation or reflection, each impression produces a certain idea. Each impression, therefore, corresponds to a specific process of producing ideas. This article aims to investigate the status of impressions in Hume, as well as the process of emergence and transformation of ideas. We believe, for the reasons we were seek here, that the experience in Hume functions as a metamorphosis, for it is the transmutation of one and the same material. It is a journey; it is a becoming that goes from the simple to the complex, from the sensations to the reflection, by pure immanence.

The aim of this article is to demonstrate the rupture between common sense and scientific knowledge of Chemistry from the epistemology of Gaston Bachelard. As a guideline for such an analysis, the concepts of 'immediate materialism' and learned materialism, which appear mainly in the bachelardian work 'Le Matérialisme Rationnel' of 1953, were taken as the great bases of thoughts that founded Chemistry science in different historical periods. It will be demonstrated that in Bachelard's epistemology the concept of 'immediate materialism' equals the moment in which there was continuity between common sense and scientific knowledge and that the various ruptures and conceptual innovations that occurred in the present time will establish a new Chemistry based on a new basis of thought, entitled by Bachelard of learned materialism. Here, the materialism is in the advanced state of scientific culture, and by incorporating discursive knowledge about matter, it breaks with the knowledge of appearances and departs definitively from elementary ideas linked to common sense. The chemistry of the 'new scientific spirit' is presented by bachelardian epistemology as an inventive science that creates its object, it instructs and orders reality from mathematical thinking through very peculiar techniques and thus distances itself from the immediate analysis of empirical data of ordinary reality. The Bachelard's epistemology chemistry points to a series of reorganizations and conceptual updates that serve to characterize the evidence of the evolution of scientific thought.

One of the main concerns of Ludwig Wittgenstein, already present from his first observations is the autonomy of his own thought. Our objective in this text is to indicate some methodological aspects of the diagnosis and criticism that the Viennese philosopher operates in relation to the Western philosophical tradition with a view to obtaining safe and peaceful results in the controversial universe of philosophy. To do so, we will indicate the importance of recovering the role that the philosophical tradition plays for its own thought, as well as the importance of becoming aware that the main difficulty of philosophy is to be faced with concepts without preconceptions. In addition, we will emphasize the need to overcome human difficulties like that of the will showing in the philosophy of Wittgenstein the presence of the destructive activity of inherited vices, adornments and idols as well as their importance for the investigation of the linguistic conditions of thinking itself.

The article evaluates the actual distance from Foucault's archaeological thought in relation to French historical epistemology. The objective is to show that the ideas of discontinuity and recurrence of Canguilhem epistemology have had decisive effects on the archeology of Foucault. Even if the archeologist of knowledge evokes a new way of practicing the history of science, the epistemological mark of Canguilhem always seems to be present.

The background theme of the article is the political regimes in Spinoza. The aim is to analyze, within that broader theme, the distribution of power among the members of the political body as a common theme about the regimes. The question of the political regimes in Spinoza is not only about the number of governors. A list of concepts - like man as 'potentia', affects, 'multitudo', 'imperium', among others - must be taken into account to address the classic question.

The present article makes considerations on two essential concepts in the philosophy of Montesquieu: the nature and the principle of the regimes. At first, we demonstrate the types of regimes that exist in Montesquieu's thought. As we have pointed out, Montesquieu presents a typology of regimes different from that presented by Aristotle. One question we approach is that, for Montesquieu, despotism is considered to be a regime in its own and not a deviation. After dealing with this question, we analyze the concept of nature and principle of regimes. The first term refers to subjects who exercise power as well as the way in which power is exercised. The second term, however, is related to the predominant sentiments of the governed over the regime. Finally, we analyze the nature and principle of each regime.

This text is a partial and provisional result of a postdoctoral research in progress at the Scuola Normale Superiore de Pisa/Italia under the supervision of the philosopher Roberto Espósito. It is observed the in these first decades of the 21st century Italian philosophical thought, for some of reasons that we will try to explain below, has been the object of great worldwide interest, becoming the subject of numerous seminars, books and articles. The text tries to evaluate whether there would be something like an "Italian philosophy" beyond the national belonging of those who contributed to its construction. Can speak of an Italian Theory? If the answer to this question is affirmative, what would be its specificites?

As possíveis semelhanças entre a poesia e a fotografia é o que analisamos neste texto. A partir da obra do modernista Oswald de Andrade, discutimos alguns elementos de aproximação entre a visualidade fotográfica e a imagem poética. Defendemos que parte da poesia oswaldiana - na qual predomina uma linguagem clara, direta, simples, sem adornos e que apresenta uma visualidade explícita - passa a impressão de que o poeta tenta colocar para o leitor cenas que se assemelham a fotografias.

O ensaio reconstrói, em largos traços, a interpretação que Foucault faz da Aufklärung kantiana. Procura mostrar, por um lado, que tal interpretação serve-lhe de auto-esclarecimento filosófico, isto é, como certificação da noção de filosofia como pensamento da atualidade. Por outro, que esta noção de filosofia torna-nos produtiva a própria idéia de uma filosofia da educação baseada na Aufklärung como maioridade pedagógica.