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.

The purpose of this article is to present the perspective of the neopragmatist philosopher Richard Rorty on the philosophy and professional activity of its practitioners. In this context, we privilege some aspects of his anti-representational criticism to the modern philosophical legacy and also his prognosis about what the philosophical activity can become in the contemporaneity. Throughout Rorty's argument, we have a comprehensive critique of the dominant epistemological notion of a specular mental image and, on the other hand, the proposition of a necessary transition to the cultural field in which the philosophical emphasis would lie in the possibilities of using language as a mode of dealing with the world.

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.

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.

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.

This article deals with an object of Philosophy, strictly the Philosophy of Language, which concerns the study of the logic and of the dialectics. So, it proposes to analyze the dialectic-logical conceptual aspects in the Corpus Hermeticum (Corp. Herm.) 12.12-14a in comparison with the logical texts of the Stoicorum Veterum Fragmenta (Stoic. Vet. Fr.), in order to find supposed sources conformed with the hermetic text, and know how they were re-worked in it. For that, the references, descriptions and quotations of Sextus Empiricus (c. II - III C. E.) and of Diocles Magnes (c. I C. E.), apud Diogenes Laertius (c. III C. E.), they constitute important sources on the philosophical doctrines of Zenon, Cleanthes and Crysippus. One considers that the doctrine of the first part of the Corp. Herm. 12 is, often, Platonic. Nevertheless, there are realized signs of influences of stoicism. The conception about νοῦς [nous] in the man is from Platonic origin, but the expression προφοριϰὸς λόγος [prophorikos logos] is certainly Stoic. Then, the Corp. Herm. 12 is a product of a middle-stoicism or middle-Platonism, stoicizing Platonism or platonizing Stoicism, which cannot have appeared before the c. I B.C.E. Specifically, the article is interested in the dialectic-logical problem that involve some Stoic concepts, as λόγος, προφοριϰὸς λόγος, φωνή [phōnē], as well as the problem of the connective propositional logic in the platonizing process through the doctrine of νοῦς themed in the Corp. Herm. 12.12-14a, assuming a theological dimension and a divine character of λόγος, by being ἐνδιάϑετος λόγος, the thought that exists ἐν τῇ διαϑέσει, ἐν τῷ νῷ (in the mind).

This article proposes to raise a series of problems to try to think of the possibilities of teaching philosophy as a process of resistance and struggle against what Deleuze and Guattari called 'enemies of philosophy: the post-Kantians, the German philosopher Friedrich Hegel and especially, marketing. Based on the criticism developed, we will also address how the teaching of philosophy could create escape lines from what Silvio Gallo called 'higher education'. We intend to think about philosophy and education based on the philosophy of difference by Gilles Deleuze and Félix Guattari. The idea is to treat philosophy as a concept creator based on the idea of ​​'concept pedagogy', which would enable us to problematize a philosophy teaching practice, establishing as a field of conversation, the philosophy of difference and its teaching, that is, such formative practice intends to act through loopholes, giving rise to the possibilities of students to escape, as far as possible, from control forms and devices.

The history of language acquires throughout the Essay on the origin of languages ​​the progress of an accelerated fall in corruption. There is a primitive language that degenerates and changes itself: a process of formation and a deformation. As Rousseau in his reflections identifies - both in origin and in structure - music and language, the loss of expressive power that occurs in languages ​​also affects music and these two corruptions go together, so that both move away from the music language or the sung word from the beginning. The corruption of music and languages ​​corresponds to the erasing of its expressive power and refers to an autonomization of artificial harmony, to the increase of the consonants, of the articulations, of the rationality, to the practice of writing, as well as to the historical, political, economic and social development. All these processes must be taken into account in an analysis of idiom ​​and language. However, it is possible to isolate each one methodologically. Hereupon, the proposal of this article is to investigate the role of writing in the process of corruption and degeneration of languages.

Gareth Evans has proposed, in The Varieties of Reference, a theory of singular propositions which embody both Frege's speculations about sense (Sinn) and Russell's propositional object-dependence structure. For this purpose, he maintained that propositions containing empty singular terms, i.e., whose putatively denoted objects are non-existent, do not express any thoughts of this type. In this situation, someone who utters a sentence that contains an empty singular term can only express an apparent thought (Scheingedanke). Evans' interpretation of Frege was criticized in works of philosophers such as Bell (1990), Geirsson (2002) and Sainsbury (2002). In this article, I aim to continue this debate and review the objections against Evan's argument regarding the concept of Scheingedanke. I maintain that, though the work of these critics is based on a careful reading of Frege, it is not enough to dismiss Evan's thesis. Instead, I claim that his theory would be better appreciated in an epistemic, not purely exegetical, sphere. This appears to me to be closer to the author's intended approach regarding the theory of singular thoughts.

Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.

Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.

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.

This paper is an introduction on the Causal Theory of Memory, one of the most discussed theories in philosophy of memory in the present days. We begin with Martin & Deutscher's formulation of the theory, in which the authors present three criteria in order for a given mental state to be considered an instance of memory, amongst them, the famous causal criterion, which stipulates that a memory must be causally connected to the past experience. Subsequently, we discuss if these criteria are necessary and sufficient for memory and we present two theories that complement these criteria with an epistemic and a phenomenological criterion, i.e., the Causal Epistemic Theory and the Causal Autonoetic Theory. We then introduce the concept of memory traces, which are, according to Martin & Deutscher, the causal link between the memory and the past experience which created this memory; we present the model of traces as structural analogues and the model of distributed traces and discuss the problems which arise for each of these models of traces. Afterwards we focus on the concept of causality and present the Causal Procedural Theory, which offers a different conception of causality that does not focus on the memory traces, but on causal process itself. Lastly, we present the theory called Discontinuism, a theory about the relation between memory and imagination, which follows directly from the Causal Theory of Memory.

The core goal of this research is to verify how the application of the "web language" used in
Virtual Learning Environments (VLE), over the mathematical symbolic language, can interfere in the
interpretation of mathematical problems formulated with the use of the web language. For answering this
question, a qualitative research mixed with quantitative aspects that can contribute for understanding the
phenomena's involved was held. The analysis of the data researched permitted to conclude that the web
language, conjugated to the media on it is inserted, can bring problems of interpretation and comprehension
about the statements of the problems. It is realized that the difficulties are more evident when the computer
media is used, rather than the paper media. The subjects manage to interpret in a correct way the statements
proposed in the web language, and they also manage to use the computer to solve problems that utilize
mathematical symbology, as long as they have access to the necessary resources. The junction of the computer
media and the web language presented difficulties to the participating subjects in the research. For remedying
or minimizing these problems, it is suggested that should occur an improvement in the communication between
the user and the text presented to him. To comply with this suggestion, the texts used in VLE must be elaborated
so that they are suitable to the form of reading practiced on the web. The use of these resources in the writing of
the text, if it doesn't guarantee the elimination of the problems observed, can open a new perspective of the
analysis for these problems.

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.