Suchergebnisse

Aventurar-se no pensamento em filosofia não depende, a princípio, do uso necessário dos arsenais da razão. Antes, seria necessário lançar-se em seus domínios e ficar à espreita dos seus acontecimentos. Somente quando esses ocorrerem teremos como distinguir os que coincidem enormemente com o que já fazemos e pensamos, e os que trazem o novo. Talvez aí, de fato, algum empenho tenha sentido. Assim, ao me deparar com os escritos da filosofia da diferença, de maneira especial com os de Deleuze, Guattari e Foucault, foi possível deslocar a minha prática docente em filosofia dos moldes da filosofia maior e vislumbrar a filosofia em sua menoridade. Aliás, pelo inusitado dos acontecimentos que atravessam nossas salas de aula, penso que seja possível sugerir aos alunos que inventem suas próprias regras de fazer filosofia, segundo uma nova maneira de confecção, um novo estilo que lhes seja próprio, ou seja, que tomem os autores da história do pensamento como matéria de entretimento, por meio de novas composições que não aquelas que os textos filosóficos já oferecem; que selecionem autores que endossam aquilo em que pensam, fazendo uso intensivo deles; que traiam os autores, respeitando-os o máximo, sem reproduzi-los.

O artigo visa partir da filosofia dos valores de Nietzsche para pensar a educação desde a consideração de que a avaliação dos valores é fundamental para concepções e conteúdos educacionais. A exposição principia pela discussão com Thomas E. Hart e seu livro Nietzsche, cultura and education (Nietzsche, cultura e educação), visando apresentar aproximações e distanciamentos com a análise empreendida; e, posteriormente, propõe investigar a relação entre educação e filosofia dos valores, desde suas perspectivas e consequências.

In the present article we analyze the understanding and the use of the Kantian philosophy by the German physicist Werner Heisenberg, Nobel Prize of Physics of 1932, formulator of the principle of uncertainty. Heisenberg seems to adopt a neo-Kantian understanding of the nature of science, according to which science would not deal with the real itself, but only with the way it appears, which inescapably depends on the interaction between the subject and the object of knowledge. However, in spite of this conception, Heisenberg considers that the Kantian definitions of "space", "time" and "causality" are not compatible with the developments of the quantum mechanics. In this opportunity we will see more carefully the conception of science and the problem of causality.

The text presents and discusses the theme of interdisciplinarity with special focus on the human sciences from two articulated movements. (A) In the first part we are dedicated to the elaboration of the problem of cultural fragmentation (which brings us to the interdisciplinary challenge) by allusion to the "modern ambience" as a historically determined way of relating to culture and knowledge, for what Thomas Kuhn calls "normal science." (B) In the second part, and starting of such historical and epistemological considerations of modern subjectivation, it is important to point out the challenges involved in the design of an interdisciplinary formation and at the same time signaling to some strategy of facing the problem of "cultural fragmentation" - regarded as a deeply anchored historical phenomenon. The broad "cultural fragmentation" that multiple interdisciplinary strategies aim to combat in the school setting is especially experienced as a disciplinary compartmentalization of the curriculum in general and of the human sciences we are looking at here. In this context, we maintain that the curricular component of philosophy, but also the philosophical spirit pedagogically dilated, respectively, constitute a promising epistemological formation and strategy for confronting cultural fragmentation in the interdisciplinarity register.

In 'The Oxford Handbook of Wittgenstein', Michael Potter's essay 'Wittgenstein on mathematics' offers not only an analysis on why Wittgenstein's philosophy of mathematics is so controversial among philosophers and mathematicians but also justifies such controversy. For that purpose, Potter emphasizes that Wittgenstein's discussions on math are unfinished. This article sheds light on some inconsistencies and contradictions pertaining Wittgenstein's mathematic thoughts which, although reinforcing the decade-long criticism on the author, did not interest scholars as much as Wittgenstein's comments on Kurt Gödel's incompleteness theorems and his dialogues with Alan Turing on the foundations of mathematics.

In this paper, I analyze John Dewey's concept of philosophy, in relation with its specificity within the pragmatic philosophical tradition. For this, I will approach the problem of the reconstruction of philosophy as Dewey presents in his work Reconstruction in Philosophy (1920), a work in which he completely and explicitly exposes his concept of and what he believes to be the role of philosophy. In particular, I will characterize Dewey's concept of philosophy from his critique to what he think to be the problems of modern or traditional philosophies. From this point of view, I will examine Dewey's use of his postulate of immediate empiricism as a philosophical methodology to avoid the alleged misconceptions of past philosophies and to develop a philosophy of concrete experience.

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.

The subject of this article is the antagonism among two philosophical "schools" developed from opposites principles: the ionian and italic "schools". The former developed since Thales, passing through Anaximander, Anaximenes, Heraclitus, Leucippus, Democritus, Epicurus... wich philosophy is called materialist. The second, from Parmenides, Zenon... till mainly Socrates, Plato and Aristotle, wich is called idealist. The proposal is a scheme rereading of this history and a minimun questioning of its consequences. Since the Antiquity it can be seeing that the philosophers used to reconize the existence of that antagonism and wittingly used to battle among themselves, and as the history tells, the victorious were the idealists. It is not a exaustiv study about each one of those philosophers but only a few, those that I consider the most exemplary in the beggining of the greek phillosphy. It is considered yet how this antagonism has been negligected by the manuals of philosophy history. As the only way to show it is through the texts and testimonials themselves of the philosopheres thinking, the lector will find with greater emphasis an analysis of the atomism development by Leucippus from Anaximenes philosophy, in the opposite way of the usual assertion according to wich atomism has been arised from Parmenides doctrine of the Being.

In My Philosophical Development, Bertrand Russell states that Ludwig Wittgenstein's second philosophy seemed completely unintelligible, composed by trivial positive doctrines and unfounded negative doctrines. Such critique is still currently considered a development of Russell's misunderstanding of Wittgenstein's later ideas. In opposition to that judgement, this article argues that Wittgenstein's posthumous diagnosis of autism provides a new interpretation of his positive doctrines and of his negative doctrines alike, proposing a revaluation of Russell's reaction to them.

Este artigo tem por objetivo problematizar a tematização do outro pela Filosofia. Dialogando com imagens do cinema e da televisão, procura identificar quais as imagens ou os conceitos do outro, produzidos na história da Filosofia. De forma esquemática, apresenta as imagens do outro como bárbaro (Aristóteles); exótico (Montaigne); civilizado (Voltaire); inferno (Sartre), para, ao final, ensaiar uma "não-imagem" do outro como diferença radical, proposta pela filosofia da diferença de Deleuze.

Marx's engagement in philosophy has from the outset attempted a more objective development of humanism insofar as it only enters into such discipline in pursuit of a rationality whose development is not cut off from the concrete transformation of the world. Such is his impression of philosophy under the Hegelian dialectic: only philosophical reason would perceive itself as an undisputed form of reality, being able to realize the humanism that in Law is given as a pure idealism. In the Preparatory Notes for his doctoral thesis entitled Difference between the Philosophies of Democritus and Epicurus (DFDE) Marx developed a philosophy of history alternative to that of Hegel, indicating that democracy did not suffer decline in Greece due to the development of philosophical reason, but because of the victory of a philosophical reason that had undergone a change to theology.

The notion of public opinion as a process cannot be limited solely to the empirical basis of a theory, it must also focus on the position that this notion occupies with respect to the interpretation of society. Jürgen Habermas's approach to public opinion stems from his classic work on Bourgeois Advertising. Habermas constructs the Normative Theory of Democracy, which is based on the communicative conditions in which a Discursive Formation of the Opinion and Will of a public formed by the citizens of a State can take place as an unfolding of the analyzes about the public opinion. In this argumentative way, Habermas takes up the historical-philosophical project of modernity, attributing to the public opinion the function of legitimizing the political domain through a critical process of communication based on the principles of a rationally motivated consensus. The scope of this article is to make explicit the constitutive elements of the habermasian reflections on the Rational Formation of Opinion and Will, since it is from this primordial concept that we can understand the legitimation of the Rule of Law. We will trace what led the habermasian reflection to seek the conditions of an authentic participation of individuals in a public space, where there is responsibility and solidarity in the execution of the solutions of the problems of a community, and its consequent unfolding that leads to the theory of political power.

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.

O presente ensaio corresponde à tentativa de constituição de uma ontologia da Aula de Filosofia, a partir da definição elaborada por Deleuze sobre a filosofia, entendida como "a arte de formar, de inventar, de fabricar conceitos", dentro da especificidade do tema da diferença e repetição. Perspectiva traçada no âmbito do ensino médio quanto ao desenvolvimento de um mesmo plano de aula para várias turmas de uma mesma série. O desafio situa-se no problema da criação da diferença, quanto à prática da docência – a aula –, mesmo tendo a repetição de um plano de aula, para atender à obrigatoriedade de uma proposta curricular. Trata-se de criar um plano cartográfico para Aula de filosofia, mapeando a atividade de pensamento como ato de invenção, de diferenças, de devires e de acontecimentos.