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This article aims to bring together the thoughts of Theodor Adorno and Maurice Blanchot around the problem of humanism. The "jewish question", as we can still call it along with Marx, is the central issue of this conversation. Starting from Blanchot's intuition regarding the indestructibility of man and the role of judaism in revealing an exorbitant relation between men in the presence of Autrui, the article follows examining the seemingly opposite role of judaism in Adorno's and Horkheimer's dialectic of enlightenment. In this path, two topics stand out: the critique of hegelian dialectics, but also the rehabilitation of dialectics as an antidote to the regression of enlightenment; and the humanistic potencial retained in the concept of mimesis, especially in Adorno's work, concept which also allows the resignification of judaism inside the dialectic of enlightenment.

Causality refers to the connection between two events in which one causes the other. This connection must be necessary and permanent, in other words, the first event causes the second always and irrevocably. Doubts about the validity of the causal principle are recurrent in philosophy, and David Hume's enquiries seem to have the best critique on the subject. Nonetheless, causality is seen as essential and inevitable in the formulation of countless scientific laws. However, since the critiques of 20th century epistemology, these laws have been considered contingent or revisable. Our question is: how to make the contingency of scientific laws compatible with the need for Kantian causality? To this purpose, we will do the following: 1) we will analyse the link between time and the cause and effect relationship to access Kant's understanding of causality; 2) we will show how the difference and dependency relationship between Kantian causality and causal physical laws occur; 3) we will finally meet with the Kantian sense of the necessity and revisability of physical laws.

Deleuzian criticisms of representational thinking converge on the understanding of thought as a recognitive process. To recognize is to think. Among all the problems concerning such a model of thought, there is a fundamental obstacle to recognition: it does not recognize what does not fit into its previously established premises and which delimit the linearity of correct thinking. Thus, as Deleuze warns us, the difference has never been thought for itself. In such a notion, the difference is just an opposition to the equal. In one of his dialogues with the philosophical tradition, the French thinker found a punctual gap in the thinking of the Greek philosopher Aristotle where difference is brought up. A moment when the difference emerged and was almost considered by itself, and which was called "the happy Greek moment" by Deleuze. It is about Aristotelian thought of difference, that Greek moment and the conceptual criticism that Deleuze conducts to compose his theory that the article will deal with.

The concept of event is one of the key themes in Heidegger's thought and offers a guideline to understand his work. This paper shows how the genesis of this concept is directly related to the transformation of phenomenology undertaken by Heidegger during his first lectures in Freiburg (1919-1923) and provides some insights into the importance of this topic to the development of fundamental ontology in Being and time. Our analysis is divided into three parts. First, we address the relation between intentionality and world. The nexus of the world is the space of primordial constitution of intentional experience. This relation points to Heidegger's critique of the abstraction of formal ontology and to the structure of event as the way in which the experience of the concrete and historical self is given. Next, we analyze Heidegger's concept of phenomenon to distinguish his philosophy from Husserl's transcendental phenomenology. The central element of this difference lies in the introduction of the dimension of event and situation in the phenomenon, which is not present in the Husserlian model of intentionality. Finally, we present an interpretation of the relation between factical life, event and situation, to point out some consequences of the introduction of the problem of history in phenomenology.

The present paper brings a reading of Immanuel Kant's Critique of Practical Reason (1788), seeking support on two central axes: a) the formulation of the categorical imperative; b) the doctrine of the fact of reason. The choice of this course supports the position that, despite the innumerable formulations given to the imperative of morality throughout the GMS, there would be, in the terms of the second Critique, a clearer and more precise formulation of this principle. Regarding the doctrine of the fact of reason, it will be treated in two ways: on the one hand, from an attempt to reconstruct Kant's original theses, based on the philosopher's textual course; on the other, showing to what extent this doctrine represents a change of position in relation to the impossibilities found in the GMS. The aim will be to show how Kant fails to engage in the task of analytically deducing the concept of freedom from the concept of will, and the appeal to the fact of reason is precisely the distinguishing feature of this change. From this, it will be concluded that not only pure reason can be practical, but only pure reason, not empirically constrained reason, is unconditionally practical. Finally, we will talk about the distinction between will and arbitrariness, emphasizing its meaning for the understanding the concept of autonomy and its relation to Kant's concept of anthropology and human nature.

This article aims to highlight the value attributed to art, especially music, by Arthur Schopenhauer. The author's relationship with the philosophy of Fichte and Schelling will be articulated, contextualizing his thinking with the german romantic movement. Moreover, by presenting his aesthetic hierarchy, some fundamental aspects of the author of The world as will and representation will be pointed out, insofar as this duality is also pointed to when referring to the different artistic styles.

Accepting Heidegger's call for "another beginning", from greek original thought, this essay rethinks the notions of paideia and arete. We impose over the paideia over investigated by Werner Jaeger, Heidegger's own interpretation, as well as Danielle Montet. Arete is reexamined through a new light brought by Antonio Caeiro's new work on the subject. Well prepared by unusual thoughts of these thinkers on paideia and arete, we venture to reopen the debate on the possibility or not that virtue could be taught. Our conclusion is along with Socrates that definitely virtue cannot be taught, at least not at all as the sophists and "modern" thinkers and educators pretend, but yes, of course, there can be a paideia of arete.

This article deals with the theme and problem of heterotopy from Michel Foucault's thought, a notion that little explored by him, however, potentially useful for contemporary philosophical thought. In it we show what the French philosopher calls heterotopy (localized utopia / other space) and the way it implies the notions of space, power and knowledge. To this end, we approach Foucault texts especially from the 1960s and 70s. We interpret and report in this way to the heterotopias that are part of Foucault's studies and trajectory: factory-convent, working town, psychiatric asylum, prison and Experimental University of Vincennes. We understand that prison and its mechanisms are the paradigmatic example of a modern heterotopy that still says a lot about us. This indicates, it is worth noting, the complexity and ambivalence of the Foucauldian notion of heterotopy, insofar as it can encompass a series of devices not always related: sometimes, then, a disciplinary institution and a biopolitical space, other times, an experimental university.

The following article is about the notions of calculation and measurement in Nietzsche's work, to be more precise, in the transition between his first works and his intermediate one. Our intention is elucidating how these notions that sound little Dionysian - and, as consequence, little nietzschean - can be part of the entirety of the Nietzsche's work, and more, be essentials to understanding of his thought. To achieve this objective, he shares with us his idea of "to create ourselves as work of art". Lastly, we try make clear that when we introduce those notions as calculation and measurement in nietzschean philosophy, that would never make him seems a rationalist or moralist philosopher, i.e., someone that show and sets conduct rules considerate appropriate.

This work aims to analyze the Hans Jonas' reflection on the ontological status of the animal that is inserted, in this context, in a more general analysis of the phenomenon of life and presents itself as an important topic in the ontology that intends to combat dualism and the rupture between human animals and non-human animals. By recognizing different degrees of a spiritual activity among living beings, the author, however, does not share the idea of a full equality among animals, although his perspective is of common traits that accentuate the transanimality of man, that is, its belonging and, at the same time, its difference in relation to the beasts. Therefore, his philosophy is not limited to the discourse on animal rights, but rather intends to think of a new animal ontology and a new human animality through the psychophysical integrity and the constitutive relationship between human and non-human animals within the field of nature.

The general objective of this article is to investigate, in Foucault's perspective, the relations between government and subjectivity, through the arts of government and the constitution of the modern state. In this task, we consider the courses given by Foucault, Security, Territory, Population and The birth of biopolitics, to deal with the presence of pastoral power in the constitution of governmentality. The specific objective is to research other possibilities of social organization, associated with democratic principles, such as solidarity and self-management in opposition to the effects generated by neoliberalism, with a generalization of market values ​​in individual and collective practices. In our hypothesis, we consider an anarchist perspective as the vital counterpoint in the production of other forms of social and political life, beyond exclusively economic principles. At this point, we present the basic concepts of anarchist values, such as an idea of ​​self-management, mutual support, an idea of ​​freedom, found in Bakunin, Kropotkin and Goldman, and a possibility of thinking about resistances and practices in the present, as reflected by Rago. We also went through a critique of the model of social organization and the very idea of ​​democracy, based on Graeber's indicators in A project of democracy. Finally, our effort aim to reflect on the possibilities of another world, from a perspective that is radically opposed to the political and social practices that are found nowadays. We intend, therefore, to think about the present time and the possibility of new forms of existence.

For many, Nietzsche is not considered a philosopher, but a poet. Between diverse factors that contribute to deny the status philosophicus to German philosopher resides, on the one hand, in the aspect of its content and, on the other hand, in its formal aspect. As regards content is difficult perceive some purposeful aspect in his thought, a constructive thesis, on the contrary, it is a deconstructive thought, demolisher, hammering philosophize. As regards form, the style of Nietzschean's writing is characterized by aphorism instead of continuous speech, each aphorism harbor a group of metaphors that stand out as puzzles to be deciphered. Our proposal, in this article, is shown that in spite of content and form, through which, the Nietzschean's thought shown itself, there is a philosophy that happens by the overcoming of rational and moral conception for stablish a genealogy of a thought.

The present article has the objective of deepening the debate about the notion of musical experience, explaining the epistemological aspects of a philosophical interpretation that we call symbolic-transcendental. It is the theoretical project initiated by Ernst Cassirer, and taken up by Susanne Langer, who argues that the manifestations of Culture are particular symbolic forms, namely: knowledge, language, myth, religion and art, from which it is possible to the human spirit to mean the real in an objective way. The capacity to symbolize, in turn, is constituted as a result of an operative function, transcendental and valid a priori, which is the foundational aspect that marks the difference between men and animals, for example. In order for the musical experience to be understood in terms of the symbolic-transcendental interpretation that we will construct here, we will undertake an argumentative course whose three central moments are: i) the understanding of art as a particular symbolic form, ii) the distinction between art and language as symbolic forms and as a necessary condition for the theory of art of Susanne Langer and iii) the constitutive aspects of musical experience (signification, production and reception).

When we talk about Philosophy, we report to the European thinking as the center of a great phylosophical reflexion, that's correct in part of it. Althought, more than thinking the Philosophy as the center, it's importante to open possibilities from it, because there are new dialogues and epistemics crosses to be done in the Philosophy. The text below proposes to think about an Afro concepts like a way to do Philosophy. In this situation, We propose to analyse Banzo concept in the way Afro perspectivism. Therefore, we get to start of an African Philosophy and Afro Brazilian into an existential phenomenological to know: Banzo is understood as an existencial concept.

The 2007 publication, 'Homo Sacer II', 2, 'Il Regno e la Glória', is milestone in agambenana work. On the one hand, the project Homo Sacer that was to the genealogy of political power rides to new and decisive dimension: the paradigm of economic theology, which helps to explain more precisely the relationship between the kingdom and the government, and the reaches the biopolitical diagnosis. On the other hand, Agamben believes to have found this book the arcana of power: the glory. The conception of politic as administration, ὀιχονομία, government in which the omnipresence of the economy expands for all aspects of social life is index-cloaking movement that reaches the glory its maximum expression.