At the present paper, the relations between Nietzsche and Plato, and Nietzsche and Darwin, will be addressed from the respective Nietzschean self-descriptions - namely, his own philosophy as 'inverted Platonism', and his 'anti-Darwin' posture. Starting from this, three objectives will be seeked for: in the first place, to establish that the Nietzschean description of 'anti-Darwin' is sustained nor on a ontobiological opposition, nor in opposition to a teleological character of any kind, but mainly in an axiological rupture; in second place, to show the connection between the Nietzschean perspective and Platonism in divergence with perspectives that either put Nietzsche in complete opposition with Platonism, or find agreement not with Platonism but with Plato, or find full continuity between each other - the Heiddegerian 'metaphysical Nietzsche'. Finally, the third objective will consist on showing that both self-descriptions are structurally associated, meaning, that one isn't completely comprehensible without the other.
It is intended to offer a justification, as it seems to have been indicated by Plato in the Theaetetus, for the method of Socrates, announced in Apologia as an anthropíne sophía, able to evaluate the different types of knowledge. The recourse to the image of maieutics in the Theaetetus brings the representation of an aspect of this method, after the refutation (élenkhos), in which the examiner and midwife raises the opinions of the interlocutor until his transcendent principle, to show them or their emptiness or its strength. As we shall see, Plato's Dialogue seems not only to represent the method of Socrates, but to draw inspiration from it for the composition of his discourse, which plays with the form of seeing and with what is seen from it.
The topic of this article is εἱμαρμένη theory. It analyzes focusly the relationship of εἱμαρμένη theory of the Corp. Herm. 12.5-9 and Middle Platonic sources. The results of analysis limits to answer to εἱμαρμένη theory of Hermetism and Middle Platonism. Nevertheless, there are different points of view about εἱμαρμένη theory in Middle-Platonism. Therefore, the study is limited in scope, involving mainly the Corp. Herm. 12.5-9, De Fato by Plutarch of Chaeronea, De Doctrina Platonis by Alcinous and De Platone by Apuleius of Madaura. This article points out, through the historical-comparative philosophical method, that εἱμαρμένη theory of the Corp. Herm. 12.5-9 is predominantly Middle Platonic despite of occurrences of the (neo)Stoic propositions. So, in particular, this paper assumes that the Corp. Herm. 12.5-9 has a combination of heimarmenology with the Platonic theory of the νοῦς. First, one will point out the meanings of εἱμαρμένη and its correlates in the Corp. Herm. as a whole in comparison with Platonism. Afterwards, one will discuss the choice of prudent and passionate actions by the soul in Corp. Herm. 12.-5-9. Then, one will seek to explain what are the implications of εἱμαρμένη in the ἐλλόγιμοι (wise) in the Corp. Herm. 12.-5-9. Finally, it will be shown that this text is influenced by the theory of conditional or hypothetical fate unlike a purely Stoic doctrine.
The article aims to clarify John Dewey's conception of the interchanges between education, art and democracy, with the purpose of suggesting paths for a critique of today's pedagogical trends. To achieve this goal, John Dewey's theses on the intellectual production of Ralph Waldo Emerson published in the 1903 essay "Emerson, the philosopher of democracy" are analyzed. The method used for this endeavor is the rhetorical analysis proposed by Perelman and Olbrechts-Tyteca. In line with such theses, Emerson's ideas are examined in the Sophistic light, in a version opposite to that assumed by Plato, with special attention to the notions of perception, power and democracy, which are related to the Dewey concepts of immediate experience, experience aesthetic and democratic experience. The article concludes that John Dewey's reflections inspired by Emerson suggest that education today must be guided by the transforming power of the imagination. ; El artículo tiene como objetivo aclarar la concepción de John Dewey sobre los intercambios entre educación, arte y democracia, con el propósito de sugerir vías para una crítica de las corrientes pedagógicas de hoy. Para lograr este objetivo, se analizan las tesis de John Dewey sobre la producción intelectual de Ralph Waldo Emerson publicadas en el ensayo "Emerson, the philosopher of democracy" de 1903. El método utilizado para este empeño es el análisis retórico propuesto por Perelman y Olbrechts-Tyteca . En línea con tales tesis, las ideas de Emerson se examinan bajo la luz sofista, en una versión opuesta a la asumida por Platón, con especial atención a las nociones de percepción, poder y democracia, que se relacionan con los conceptos de Dewey de experiencia inmediata, experiencia estética y democracia. El artículo concluye que las reflexiones de John Dewey inspiradas por Emerson sugieren que la educación actual debe ser guiada por el poder transformador de la imaginación. ; O artigo tem por objetivo esclarecer a concepção de John Dewey acerca dos intercâmbios entre educação, arte e democracia, com o propósito de sugerir caminhos para uma crítica às tendências pedagógicas da atualidade. Para cumprir essa meta, são analisadas as teses de John Dewey acerca da produção intelectual de Ralph Waldo Emerson publicadas no ensaio "Emerson, the philosopher of democracy", de 1903. O método utilizado para esse empreendimento é a análise retórica proposta por Perelman e Olbrechts-Tyteca. Em consonância com tais teses, as ideias de Emerson são examinadas à luz Sofística, em versão oposta à assumida por Platão, com especial atenção para as noções de percepção, poder e democracia, as quais são relacionadas com os conceitos deweyanos de experiência imediata, experiência estética e experiência democrática. O artigo conclui que as reflexões de John Dewey inspiradas em Emerson sugerem que a educação na atualidade seja guiada pelo poder transformador da imaginação.
For a long time, as a political form, knowledge has bound itself to polis' activities. In western history, from Socrates and Plato to the foundation of the modern public arena, it has been a constant answer to the attempts for balance in community life. In its contemporary form, knowledge has attended the imperatives of the so-called information society, occasion in which it encounters new contingencies – among them, maybe one of the most significant, is the progressive unencumbering of human understanding with the logical appraisals that involve its production. Increasingly submitted to a type of accounting rationale, production of knowledge is drained by artificial intelligence devices, which provide for the declared production of measured results. In summary, in favoring the increase of data commutation and its respective internal intelligibility mechanisms, the appraisal logic promotes the unencumbering of understanding as political expression, which assessment of value would express the specifics of each scientific field. As a working hypothesis, a retraction of the human immanence (Sodré, 2014) is proposed in the constitution of contemporary human knowledge. ; Desde hace mucho tiempo, el conocimiento, como forma política, se ha relacionado con las actividades de la polis. En la historia de Occidente, desde Sócrates y Platón hasta los cimientos modernos del espacio público, es una respuesta constante a los intentos de equilibrar la vida comunitaria. En su modalidad contemporánea, ha cumplido los imperativos de la llamada sociedad de la información, y hoy se enfrenta a nuevas contingencias −entre ellas, quizás una de las más significativas, el desencanto progresivo del entendimiento humano con las lógicas evaluativas que involucran la producción de conocimiento. Cada vez más sometida a un tipo de racionalidad contable, la producción de conocimiento es drenada por dispositivos de inteligencia artificial. En resumen, al privilegiar el incremento de la conmutación de datos y sus respectivos mecanismos internos de inteligibilidad, las lógicas evaluativas promueven la exención de la comprensión como una expresión política, cuya medición del valor expresaría las especificidades de cada campo científico. Como hipótesis de trabajo, se propone reflexionar sobre la inmanencia de lo humano (Sodré, 2014) en la constitución del conocimiento contemporáneo. ; Desde há muito, como forma política, o conhecimento vincula-se às atividades da polis. Na história do Ocidente, desde Sócrates e Platão à fundação moderna do espaço público, ele se configura resposta constante às tentativas de equilíbrio da vida comunitária. Em sua modalidade contemporânea, tem atendido aos imperativos da chamada sociedade da informação, ocasião em que se depara com novas contingências −entre elas, talvez uma das mais significativas, a progressiva desoneração do entendimento humano quando das lógicas avaliativas que envolvem sua produção. Cada vez mais submetida a um tipo de racionalidade contábil, a produção do conhecimento é drenada pelos dispositivos de inteligência artificial, que respondem pela produção enunciativa da mensuração de resultados. Em suma, ao privilegiar o incremento da comutação de dados e seus respectivos mecanismos internos de inteligibilidade, as lógicas avaliativas promovem a desoneração do entendimento como expressão política, cuja aferição de valor expressaria as especificidades de cada campo científico. Como hipótese de trabalho, propõe-se o retraimento da imanência do humano (Sodré, 2014) na constituição dos saberes contemporâneos.
