Examinando o caso do Departamento de Filosofia da USP, o artigo procura explicar a disparidade entre a ausencia de massa critica e de foruns de debate institucionalizados e a excelente qualidade de muitos trabalhos de filosofia produzidos no Brasil. Esta qualidade se deveu a um movimento de pretensoes estritamente exegeticas voltado para a propria historia da filosofia e do pensamento e a um outro movimento que buscou pensar os problemas classicos da filosofia em confronto com as questoes prementes das ciencias, das artes e da realidade social. A ditadura militar produziu uma ruptura nesse processo, provocando um isolamento da filosofia de seus parceiros tradicionais, situacao que perdura ate hoje. (Novos Estud CEBRAP/DÜI)
This is a comparative study between the ideas of the philosopher Paul Ricoeur (1913-2005) and the novelist Milan Kundera (1929-) about the experiences of time and memory. It starts with an comparison of the ideas of both thinkers on selfness, history and the experience of time. In a second moment, the thoughts of both are placed in a critical confrontation, especially with regard to their respective understandings of the nature of the human experience of time and the limits of memory. Next, Kundera's ideas and hypotheses are examined in the light of Ricoeur's hermeneutics, with the intention of showing that this is where this hermeneutics is most intensely challenged, which best shows its philosophical valences. Finally, it is intended to show that this confrontation results in interesting convergences through which both thinkers offer similar and complementary perspectives for the purpose of cultivating a happy memory and a living experience of time.
This paper propose a reading and application of the homo sacer metaphysical concept, central to the Giorgio Agamben thought. Thus, aims to debug from historical, social and political contexts empirical figures who reflect fundamental bare life features, extending the application of that paradigm. Therefore, is needed to consider some criticism - exposed in the introduction of the work - to the Agamben's thought, which guide the enterprise, however without to depart absolutely from agambenian framework, but providing a new breath to his philosophical constructions. Basically, will be worked with three critical authors: Judith Butler, Thomas Lemke and Ludueña Romandini. With this in mind, propose a reading mode of the homo sacer paradigm that allows more precisely analysis of facticity, ensuring sensitivity to biopolitical nuances in their specific contexts - in other words, avoiding that the entire social body be reduced to the nuda vita sacredness. In the first section two figures is debugged: the national minorities, from Hannah Arendt political analysis; and the undefined inmates of Guantanamo Bay, investigated by Judith Butler. In a second moment, has the intention to approximate the neoliberal economic reason to the exception paradigm and to extract a new empirical figure of homo sacer, the homo oeconomicus, or enterprising subject. Finally, it is evidenced the neoliberal consequences, of that economic way of life, to the Agamben's philosophical-political proposes, i.e., the implementation of an inoperative community and politics. Furthermore, the consequences to the actual democracy and the limitations of agambenian framework for such political context.
This article aims to ask and perhaps answer - with the help of commentators - two relevant points in Hegel's logic. The first, concerns the conception of the foundation of a philosophical system without a beginning: the idea of an unconditioned presupposition. The second, concerns the condition of the modalities of necessity and contingency in a logic that proposes to be absolute. As an absolute method, the science of logic exposes becoming as a condition of pure thought and Aufhebung appears as a central concept, as it is the engine that drives dialectics. This can be observed both in the Science of Logic (2016) - with the determinations of thought - and in the Phenomenology of the Spirit (2018) - with the figures of consciousness. It is observed that there is a relationship between the concepts of Aufhebung, necessity and absolute beginning. Therefore, from this relationship, the objective is to expose the condition of the modalities of necessity and contingency in an absolute system.
This article addresses the issue of social conflict from the epistemology of "deep disagreements". Unlike other types of disagreements, deep ones generate incommensurability and cannot be corrected through rational argumentation, precisely because it can amplify the disagreement and exacerbate the problem. At the base of these divergences lie two irreconcilable epistemological positions: infallibilism and fallibilism. The infallibilist style of argumentation is embodied in attempts to find objective truth through final and conclusive evidence. Such a position induces them to defend their own beliefs through vicious cycles that Carlos Pereda has called "argumentative vertigos", generating different silencing and devaluation strategies based on identity prejudices (a kind of "grievance" that, in Miranda's words Fricker, constitutes an act of "epistemic injustice"). Dizzying argumentation can even lead to an epistemic annihilation of the Other as a valid interlocutor. This phenomenon is presented as "epistemicide" (adapted from the Portuguese sociologist Boaventura de Sousa Santos). In this work, the analysis of the frictions, tensions and disputes that can be activated in the course of the production and validation of knowledge is taken further, to probe the conditions under which devaluation and annihilation may be perpetrated against himself. I call this phenomenon "autoepistemicide", and I draw a comparison between this concept and its concomitant in the clinical setting: that of "Gaslighting". Finally, I extract the most important reflections of the article, opening new horizons for future research.
The irrecusable consolidation of an expansion-consumption-tolerance regime rectifies every symbolic manifestation of the present in a common life. The symptoms of today's civilization of consumption, in subjectivities and in their bodies, sum up the composition of suitable orders - of individual and collective relations - under the signs of economic development, legal guarantees, vulgar erotomania, and banal liberalities; who have magnetized themselves, minions, at all levels of experience and culture in the present time. The present signs and codes of a kind of generalized indifference convolve all the complex structures and performances of power into increasingly precise scripts, upon which the desubstantiation of reality and the experiences of a paroxysmal absence become ontologically imprinted. In our attempt to analyze and unleash the new reality of technology, control and consumption without locks, we will evoke the last Foucault, who formulates - in the synthesis of an original ontology of the present - the prospect of possible new ethical dispositions of the subjects and their bodies, specifically by updating a singular aesthetization of their own existences.
We understand the potential problems in discussing subjectivities from the writings of such different thinkers like Foucault and Winnicott. However, in this study, the aim is to provide a possible Winnicottian counterpoint to the analyzes carried out by Foucault regarding subjectivity in neoliberal rationality. We propose a reflection about the constitution of subjectivity in neoliberal political rationality. As we have seen, it builds individuals psychically focused on a certain level of individualism to the detriment of ethics and otherness. After a discussion on the dynamics of human capital formation, as presented by Foucault, and the introduction of the fundamental notions about this specific constitution of subjectivity, we carry out a counterpoint. We will introduce the elementary points of Winnicott's theory of maturation to think about possible psychic consequences that neoliberal rationality, producing subjects focused on the competition, imposes on these subjective structures.
The present text, whose title is "The camp as nomos biopolitic of modernity and the figure of the Muslin", has the general objective of examining the notion of camp as biopolitical in modernity, according to the statements of Giorgio Agamben's work, highlighting the figure of the Muslim as its inhabitant and as a paradigm of the naked life (nuda vita) in opposition to the form-of-life. In order to achieve the proposed goal, we began by approaching the concepts of bare life and biopolitics in Agamben, indicating some of its interlocutors such as Michel Foucault and Hannah Arendt. Next, we analyze the concept of field, which characterizes the state of permanent exception in modernity, and the figure of the Muslim, within him. Finally, we present brief considerations about the enigmatic notion of form-of-life, with hyphen as opposed to naked life, insofar as one renders inoperative the politicization of life (zoé), biopolitics.
From an analysis of the Habermasian argumentation carried out in his work "Knowledge and Interest" of 1968, which we worked on from the 1987 translation; and anchored in the works of the Brazilian philosophers Durão, published in his book "A crítica de Habermas à dedução transcendental de Kant" of 1996 and Hansen, in his article published in Revista Crítica, entitled "Os riscos da crítica da sociedade" of 1998, we reflect, in this article, about how Habermas rescues the Theory of Knowledge from the distorted way behaved by Comtean positivism, passing through Freud and Marx to recover it as a Critical Theory of Society. We present the advent of the Information Age and the accompanying communication facilities to present the model of Distance Education as an effective way of extending the reach of Social Criticism as a self-reflection that makes the knowledge as a critical instrument not only for the individual but also of society.
We present in the present paper the role of the thesis of the transparency of content in Frege and Dummett's thought, in order to reveal the reasons of these authors to adhere to such thesis. The first part of the text is dedicated to Frege. In this part it is shown that the thesis of transparency underlies Frege's understanding of his criteria for equality of sense, and that the transparency of sense acts as a premise in one of his arguments in favor of the introduction of the notion of sense. The second part is dedicated to Dummett. At first, we shall see how he reconstructed a Fregean argument in favor of the distinction between sense and reference. In this reconstruction, the transparency of meaning is characterized by opposition to the opacity of reference. In the last movement of the text, we describe how, for Dummett, the thesis of transparency must be understood in the light of the equivalence between meaning and knowledge.
In Aristotle, the process of constitution of natural beings involves a set of causes, delimited according to the theory of matter and form. Matter is cause as a compositional support by which beings are generated; and form is cause as a factor responsible for the essential characteristics of the natural being, as well as for giving rise to a series of coordinated movements, which will result in substantial composition. In this article, I intend, at first, to argue that between the two types of fundamental causalities, that is, on the one hand, (i) that associated with material nature, and (ii) on the other, formal nature, there would be an explanatory primacy relative to the second, because in a fuller explanation involving these two causal aspects, material causality would be subordinated and subsumed by causality in formal-final terms. In a second moment, I'll try to establish a contrast between natural causes and spontaneous cause, examining cases in which causal relationships do not occur due to a teleological determination, but by a mere conjunction of concomitant factors. Spontaneous generation is an example of events such as this, for in this case the constitution of the organism would not be presided over by a formal-final causality which administered a set of interdependently related causal series.
This article, of a philosophical nature, has as its object of study a critique of the representative and dogmatic model of thought made by the philosopher Gilles Deleuze. A bibliographic research has as theoretical horizon the philosophy of difference, focusing on the Deleuzian legacy. The author presents assumptions that created representative thinking in the form of postulates. There are eight postulates: Cogitatio Universalis (thinking naturally, the ideal of common sense, the model of recognition, the element of representation, the negative of error, the privilege of design, one of the solutions and the result saber. It is worth pointing out the contours of these postulates that show a dogmatic image of thought - a traitorous image of what it means to think. This model image has strong resonances in the contemporary educational universe. It is therefore a matter of effecting, in tune with Deleuze, a critique of the dogmatic images of thought and its boundaries that often deemphasize thought, the thought of education, and, by extension, life itself.
